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DISCOURSES 


ON 


VARIOUS SUBJECTS 


RELATIVE TO THE 




BEING AND ATTRIBUTES OF GOD, 


AND ms WORKS 


IN 


f ; 


CREATION, PROVIDENCE; AND GRACE. 


BY ADAM CLARKE, LL.D., F.A.S., &c. &c. 

M 








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VOL. I. 



THIRD EDITION. 


i 






M'ELRATH & BANGS, 85 CHATHAM-STREET. 

BOLD BY J. EMORY & B. WAUGH, NeW-York ;—TOWAR, J. & D. M. HOGAN 
Philadelphia ;—Armstrong & plaskitt, Baltimore ;—crocker & brew- 
ster, Boston j —william williams, Utica ;—Charles holliday, Cin¬ 
cinnati. 

Stereotyped by James Conner. 


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TABLE OF CONTENTS. 


Sermon Page 

I. On the Being and Attributes of God, ... 9 

II. The Worship which God requires from Man, . . 39 

III. The Plan of Human Redemption, .... 52 

IV. God’s Willingness to save All Men, ... 72 

V. The Confidence of the Genuine Christian, . . 93 

VI. Experimental Religion, and its Fruits, . . . 102 

VII. St. Paul’s Glorying; or, the Gospel of Christ the 

Power of God unto Salvation, . . . .117 

VIII. The Disease and Cure of Naaman, .... 133 

IX. Life, the Gift of the Gospel: the Law, the Ministration 

of Death,. .156 

X. The Wisdom that is from Above, .... 173 

XI. Genuine Happiness the Privilege of every real Chris¬ 
tian in this Life,.182 

XII. Life, Death, and Immortality,.204 

XIII. The Family of God and its Privileges, . . . 219 

XIV. The different Methods which God has used to bring 

Men to the Knowledge of Himself, . . . 251 

XV. The Hope of the Gospel, through the Resurrection of 

Christ, ........ 279 

XVI. Christian Moderation,.296 






ADVERTISEMENT. 


During my long ministerial life, I have written 
but very few Sermons, most of which have been 
already published; and, for want of time and 
health, they have been permitted to get out of 
print. I wished to have republished those, and 
to have added a few more, which I had pre¬ 
pared for the press ; but the Editors, having got 
most of my MSS., without properly consulting 
me, announced a volume of original Sermons; 
for which I was not prepared. Many were 
brought to me which were said to have been 
“ taken down by short-hand writersbut when 
I came to peruse them, I found I could make 
no kind of use of them. They were neither in 
language nor in matter any thing to which I 
could creditably or with a good conscience set 
my hand. I afterwards understood that my 
enunciation, though distinct, was too rapid to be 
caught by those Artists, in consequence of which, 
many half sentences appeared, and the reasoning 
was marred, unconnected, unfinished, and indeed, 
sometimes contradictory to itself. This was 
the case, particularly with several which had 
been taken down some years ago, at the instance 



vi 


ADVERTISEMENT. 


of some gentlemen , who, believing that I was 
near death, (for I was then in a bad state of 
health,) thought they could oblige the Public 
and themselves , by having my last Discourses 
ready by the time X might be interred ! Their 
good intentions have been hitherto frustrated— 
and I think it was well for all concerned, and 
who might have been concerned, that such odds 
and ends never appeared, and this imperfect 
taking down, was nearly the same in all: for, 
let the Artists be whom they might, I found, on 
examining the fruits of their labours, that they 
had, to a man, given me a strange language , 
worse by many degrees than my own; that they 
had often 'perverted my sense, misrepresented my 
priticisms, and confounded my reasoning. 

Should any Discourses be offered to the Pub¬ 
lic, said to have been preached by me, that have 
not been re-written by myself, (and published or 
left with my signature to be published, should 
my executors think proper,) I here certify, that 
they are none of mine. 

Several of the Discourses in the present Vo¬ 
lume, are little else than sketches —some others 
are not sufficiently expounded:—but of the 
whole, I hope, the least that can be said is, that 
they contain nothing but the truth, though they 
may not have embraced the ivhole truth. 

Those who know me, and it is not likely that 
many others will read this Volume, will not be 
surprised to find that X shew no indifference to 
that religious Creed which I have long professed, 
and which X have, with much pains and conscien¬ 
tious assiduity collected from the Oracles of God. 
The doctrines it contains have been my support 
and comfort for half a century; and I believe 




ADVERTISEMENT. Vii 

they will continue to be so till mortality is swal¬ 
lowed up of life. 

As I believe that just notions of God are the 
foundation of true religion and of all rational 
worship, I have endeavoured to introduce such 
in the Discourses on the Being and Attributes of 
God. Some think it is always best to leave such 
difficult and sublime subjects untouched. I am 
not of this mind ; and I am sorry that this notion 
has prevailed so much : through it many are 
weak, and all easily stumbled, that have got un¬ 
der its influence. What can we rationally be¬ 
lieve, and how can we worship, if w T e have not 
tolerably correct notions of Him in whom we live 
and move, and from whom we have our being? 
If spared, I may resume even this subject, and 
endeavour to calculate with greater accuracy 
several matters, that might be considered in 
exacter detail. 

Some of the Discourses on this subject may 
be thought to be too Scientific , or that they affect 
to be such. I can say I affect nothing, and I 
have inserted nothing,' (even in the Sermon on 
Jer. x. 11, where so much is Said on the celestial 
bodies,) which I do not think fairly deducible 
from the text; and which I believe to be well 
calculated to prove and illustrate the truth of 
the Prophet’s assertion. I wish I had had a little 
more time arid health to have re-written them 
all, and to have filled up those which exist near¬ 
ly in outline. 

As far as I have proceeded, I have aimed in 
all to exhibit the most momentous truths of Di¬ 
vine Revelation :--and as far as I could, the 
deepest workings of the Divine Spirit on the soul 
of man. 


Vlil 


ADVERTISEMENT. 


After all, it is with great diffidence that I per¬ 
mit this Volume to appear in public. I know it 
is easy to find faults, and it may be peculiarly 
so to find them here; yet I hope that these 
well-meant Discourses will be well received by 
all the people of God: and I trust the God of 
that people will grant them His blessing. 

a. c. 


Heydon-Hall, Middlesex, 
May 12, 1828. 


SERMONS. 


SERMON I. 


ON THE BEING AND ATTRIBUTES OF GOD. 


JEREMIAH, Chap. x. ver. 11. 

nay n 1 ? Np-w Nwn Mrhx oin 1 ? pnoNn nns 
: hVn nw mnn pi njhnd 

Kidena temcrun lehom; Elahaiya di-shemaiya ve-arka la abadu, yeabadu mearaa, 
u-min techoth shemaiya elleh. 

“Thus shall ye say unto them: The gods that have not made the heavens and the 
earth, they shall perish from the earth, and from under these heavens.” 


As this message was to be sent to the Babylonians, the verse 
is written in the Chaldee tongue, and it is the only verse in 
the whole of this prophecy which is written in this language, 
the rest of the prophecy being in pure Hebrew. From this 
declaration we learn— 

I. That creation, or causing that to exist that had no ex¬ 
istence before, is the work of an almighty, self-existent, and 
eternal Being. 

II. That the works of creation give demonstration of such 
a Being. 

III. That creation implies also, conservation or providence; 
and that such providence or conservation contains in it de¬ 
monstrative proofs of the continued existence of such a Beings 

VOL. x. 2 










iO ON THE BEING AND ATTRIBUTES OF GOD : 

IV. That as life, breath, and all things come from, and de¬ 
pend on such a Being, every intelligent creature should give 
Him adoration and worship. 

But what kind of a Being is this God ? 

1. All men who think rightly on the subject, understand 
God to be a living and rational Essence. 

2. And that this Essence is the most excellent and perfect 
of all essences. 

3. The perfections of a rational essence are threefold; (1) 
In the understanding; (2) In the will; and (3) In the faculty 
of working. 

(1) In the understanding there must be wisdom .. 

(2) In the will, there must be goodness. 

(3) In the faculties of working, there must be power and 
might. 

Now absolute sovereignty in each of these, constitutes the 
SUPREME GOD! Let us consider these points more par¬ 
ticularly.— 

1. The Being called God, is allowed by all who think 
rightly on the subject,, to be a living rational Essence. 

A. He is an Essence, i. e. something that exists, and exists 
distinctly from every thing: and is an independent Essence 
or Being; it exists of and by itself; is not connected with 
any other in order to be preserved in existence; so that were 
all other essences destroyed, this would still subsist, and this 
must imply that this Essence must be underived, else it could 
not be independent: and the destruction of its principle must 
necessarily involve its destruction also; for all effects must 
Cease with their producing causes. 

2. As therefore this Essence is independent and underived, 
existing of and by itself, it must also be eternal; for as it is 
the first cause, and independent of all other kinds of being, 
so it cannot be affected by any other; and cannot destroy it¬ 
self, for this would suppose it to possess a power superior to 
itself, which is absurb; and as nothing else can destroy it, and 
it cannot destroy itself, it must therefore be Eternal. 

3. If all other beings, be derived beings, (i. e. cannot be 
the cause of their own existence,) and this is the only first 
and unoriginated Cause, therefore all others must owe their 
being to it, and be dependent on it. This Being then is the 


A DISCOURSE ON JER. X. 11. 11 

Creator and Preserver of all things: and this is the general 
notion entertained of God. 

B. I have said above that this Being is considered as a liv¬ 
ing Essence; this distinguishes Him from matter —from all 
chaos , or first seeds , or principles of things; and from all 
inertia , or vis inertia .—that disposition of matter by which it 
resists all endeavours to alter its state of rest: and as life im¬ 
plies an active, operative existence, so it is properly applied 
to God, from whose life comes the living principle of all 
things: and by whose activity or energy, comes all life, and 
all the operations of animate and inanimate beings. 

C. He is also called a rational Essence. As reason implies 
that faculty whereby we discern good from evil, right from 
wrong; so in the divine Essence it implies a boundless know¬ 
ledge or sagacity , by which it comprehends all ideas of all 
things that do or can exist , with all their relations, connexions, 
combinations, uses and ends. Such a rational Essence is 
God ; and as He is the cause of all being; so all reason , saga¬ 
city , knowledge , and understanding , come from him 

2. Thus we find that He is the most excellent , and most 
perfect of all living , and rational essences; and whatever ex¬ 
cellence or perfection is found in any being, must be derived 
from Himself. 

D. This essence is the most excellent. — Excellence , signi¬ 
fies a surpassing or going beyond others, in grand or useful 
qualities. Whatever of this sort we see in any being,—what¬ 
ever we hear has been possessed by any,—and whatever we 
can conceive possible to be possessed by any:—God excels all 
this, and infinitely more than this; and therefore He is the 
most excellent of all Essences. 

E. This essence is the most perfect.—Perfection signifes 
any thing complete , consummate; in every respect made and 
finished; so that nothing is wanting •, nothing redundant: and 
in a moral sense, what is entirely pure , unblameable, and im¬ 
maculate ; or that which in every moral and spiritual respect 
has consummate excellence: so God, as being the cause of 
all that is great , good , immaculate , and excellent , is Himself 
the most perfect of all Essences; for we can conceive of no¬ 
thing that can be added to His excellence, to make it greater 
or more perfect than it is; and we can conceive of no per- 


12 


ON THE BEING AND ATTRIBUTES OF GOD: 


feetion that he does not possess in an absolute and unlimited 
manner. 

3. It has been stated that the perfections of a rational es¬ 
sence are threefold:—(1) Understanding; (2) Will; and (3) 
The power, or faculty, of working. 

(1) Understanding; — : In this there must he wisdom ;— 
the knowledge of the best means to accomplish the best 

endand the proper comprehension of this end. Reason 
implies understanding, i. e. the proper conception of a thing, 
what it is, why it is, and of what use ? Wisdom sees how it is 
to be employed; and superintends the employment or opera¬ 
tion till the end be produced. 

(2) Wil^ according to Mr. Locke, is that power which the 
mind has to order the consideration of any idea; or, the for¬ 
bearing to consider it; or, to prefer the motion of any part 
of the body, to its rest; and vice versa. Will in God, is 
that which he chooses, or determines to do, or leave un¬ 
done. Now, as an excellent, perfect, and wise being cannot 
will, or wish, or desire any thing that is not good, wise, useful, 
and proper to be done; —so the will of God is ever influenced 
by his goodness: therefore He can never make a bad or im¬ 
proper choice, nor determine any thing that is not good in it¬ 
self; and good or proper to all those who may be objects of 
its operation. As will implies desire, and God’s nature is 
good, so His will or desire must be good,—good in itself, 
arid good to all those whom it affects: hence He must be 
good in all His actions, and good to all His creatures, in all 
His determinations and - providential dispensations towards 
them. 

(3) The power, or faculty, of working. This implies what 
is done, what can be done, and what ought to be done . What 
His understanding sees to be right; His will knows to be 
good, and desires as such; His power brings into being and 
effect. All that He has done, is just and good; all that can 
be done, he can do; and all that ought to be done, He has 
done, or will do. 

4. From his nature it appears He is unbounded in His un¬ 
derstanding and wisdom; unlimited in His will and goodness; 
and uncontrolable in His faculty of working . He has there¬ 
fore these three perfections of a rational essence; and he has 


A DISCOURSE ON JER. X. II. 13 

them in an absolute manner; and, consequently, that absolute 
sovereignty that characterizes the SUPREME GOD. 

As my text binds me to consider those arguments in favour 
of the being of a God, which are principally furnished by 
creation, or a consideration of what are called the works of 
nature; I cannot enter into those which are drawn from the 
a priori mode of argumentation; nor into those in general, 
which belong to metaphysics: there are a few, however, pro¬ 
duced by the schoolmen, and especially by Thomas Aquinas , 
which are very simple, are level to most capacities, and ap¬ 
pear to me powerfully convincing. The five arguments fol¬ 
lowing are those to which I particularly refer:— 

1. The argument deduced from rest and motion. 

2. From the necessity of an efficient cause; or from cause 
and effect. 

3. From possibility and necessity. 

4. From gradation; or the different degrees of perfection 
and excellence in natural things. 

5. From the government of affairs ; or the wise tendency 
in all things to produce the most beneficial results. 

These I shall little more than state, without arguing them 
at large; to pass them by wholly, might be considered a cul¬ 
pable neglect. 

The being of God, says this eminent schoolman and divine, 
may be proved in five ways; the first and most manifest is the 
proof deduced from motion; it is certain and- agrees with the 
testimony of the senses, that there is motion in the universe; 
but what is moved, is moved by some agency, and nothing is 
moved except according to the power inherent in that which 
operates; for motion proceeds only so far as the power 
of the mover extends. .Motion is nothing else than the 
bringing any thing from the capability of being moved into 
the act: but from the capability of motion nothing can be 
brought into the act unless by some active agent; as heat 
in act ( i. e. fire) makes wood which is capable of heat become 
actually hot, and thus it is acted upon and altered. It is not 
possible that the same thing should be both active and only 
capable of action at the same time, but it must be either the 
one or the other: what is not actually hot cannot be at that 
game moment potentially hot, as it must then be potentially 
cold; it is therefore impossible that in the same moment and 

B 


14 ON THE BEING AND ATTRIBUTES OF GOD i 

in the same way any thing should be both the mover and the 
moved, or, which is the same thing, self-motive; it is necessary 
therefore that every thing which moves should be moved 
by something else ; if too that by which it is moved be itself 
moved, it is necessary that it should be moved by another, 
and that by another; yet this does not proceed in infinitum , 
because then there would be no first mover , and consequently 
nothing moving another; because secondary motions only 
arise from the first impelling cause , as a stick moves not ex¬ 
cept according as it is moved by the hand: therefore it is ne¬ 
cessary to- arrive at some first mover which is itself moved by 
nothing ; and this all understand as the Deity. 

The second way is from the necessity of an efficient cause, 
for we find in all sensible things that there is a series of effi¬ 
cient causes; nor has it ever yet been found, nor is it at all 
possible, that any thing should be its own efficient cause, 
(i. e. the origin of its own being,) because thus it would be 
prior to itself, which is impossible : nor in efficient causes can 
we proceed in infinitum, because in all efficient causes, detailed 
occording to order, the first is the cause of the middle, and 
the middle of the last, whether the middle be many or one 
only: the cause being removed, the effect is removed also, 
therefore if there had not been a first efficient cause there 
would neither have been a last nor a middle: but if we pro¬ 
ceed in infinitum with efficient causes, there will be no first 
efficient cause, and thus there will be neither ultimate effect 
nor medial efficient causes, which is manifestly absurd: it is 
therefore necessary to suppose some first efficient . cause ; 
which all call God. 

The third way is deduced from possibility and necessity , 
thus:—we find in nature certain things which may exist or 
may not exist, as those which we see generated and again cor¬ 
rupted, and consequently may be or may not be; it is iiupos? 
sible that all those things which are thus should always exist, 
because it is possible tor them not to be, as is proved by their 
non-existence; if therefore all things might possibly not have 
existed, then at some time nothing was in natuie; but if this 
be true, then nothing had now been, because what does not 
exist cannot begin to be, except through the agency of what 
does exist: if therefore nothing had existed, it would have 
been impossible that any thing could have begun to exist, and 


A DISCOURSE ON JER. X. 11 . 


15 


tlius now there would have been nothing, which is manifestly 
absurd : therefore all entities are not merely possible, but it is 
requisite-there should be something necessary in nature; but 
every necessary existence either has the cause of its necessity 
from another, or it has not ; but we cannot proceed in infini¬ 
tum in necessary existences , which are the causes of their own 
necessity, any more than we can in ejficient causes , as is proved 
above : it is requisite therefore to suppose something that ne¬ 
cessarily exists by itself, not having the cause of its necessity 
from a foreign source, but being the cause of this necessity to 
others; which all call God. 

The fourth way is taken from the degrees found in nature: 
in nature there is found something either more or less good, 
and true, and noble; and thus of other things of the same 
kind: but more and less are predicated of different things ac¬ 
cording to the different degrees in which they approach any 
thing that is great;. thus, that is hotter which approaches near¬ 
est to that which is hottest: there is therefore something 
which is most true, most good, and most noble, and conse¬ 
quently existing in the highest degree; for those things that 
are most true are the highest existences, as has already been 
proved : but what is called the summit of its kind in any genus 
is the cause of all which are of that genus; thus, fire, which 
is the greatest warmth, is the cause of all warmth, as is shewn 
in the same book; there is consequently something which is 
to all entities the cause of being and of goodness and of every 
perfection ; and this we call God. 

The fifth way is taken from the government of affairs; we 
see that those things which are without any kind of thought, 
i. e. natural bodies, work together to a certain end, which ap¬ 
pears from this, that always or most frequently they work in 
such a manner as to produce the best result; from which it 
follows that they arrive at this end not from chance but from 
design: but those things that want thought cannot accomplish 
a design unless directed by something thoughtful and intelli¬ 
gent, as an arrow by the marksman; therefore there is some¬ 
thing intelligent by which all natural things are directed to a 
particular end ; and this we call God. 

Vide Tiiomje Aquinatis, Summa Totius Theologian, Artie, 
III. conclusio. vol. I. p. 5. Ant. 1624. fol. 

But we must not imagine that reason or good sense permit 


16 ON THE BEING AND ATTRIBUTES OF GOD: 

us to suppose that there might, or might not have been such 
an essence as is called God, for God exists necessarily &c, 
see below. 

Some of the ancients had a few right notions of the nature 
of a first Cause. 

Plato calls God o ctyccOos, or to uyctQoV) the Good Being , or 
the Supreme Good, because He dispenses good to His creatures. 

He calls Him to xaMt j$, Beauty , because in His essence, He 
is ever equal, regular, and full of proportion and harmony. 

He calls Him, y ctXyOetx, Truth , because He is the source 
whence all truth and right principles proceed. 

He calls Him tramp, Father , because He is the source and 
principle of all things. 

He calls Him o uppyToq, or o uXxXyToi;, the Ineffable, because 
there is neither genus, nor species, nor difference, nor parallel 
which can be applied to Him. He is beyond our expressions 
and our thoughts, for He is a pure spirit, and we neither 
speak nor think of any thing that is not corporeal or an object 
of our senses, or analogical to some sensible forms. 

1. God exists necessarily , i. e. such a being as God is, must 
exist; it is impossible that there should not be such an essence 
as God ; and by the necessity of His existence, He must have 
existed always and every where, and must do so to Eternity . 
But He exists after an incorporeal manner, not like that of 
men, but after a manner wholly unknown to us. He is des¬ 
titute of body , and all bodily shape; and therefore cannot be 
seen, heard, or touched. We have ideas of the attributes of 
God, but do not know the substance even of any thing ; we 
see only the figures and colours of bodies ; hear only sounds ; 
touch only the outward surfaces; smell only odours; and 
taste savours; and do not, cannot by any sense, or any reflex 
act, know their inward substances; and much less can we have 
any notion of the substance of God. 

Therefore it is grossly absurd to worship Him under any 
shape or form; for of these in reference to God, we have no 
ideas, as His substance to us, is and ever must be absolutely 
inconceivable. Thus, all image worship, and even the attempt 
to worship Him by symbols and emblems , must be a species of 
idolatry.—Symbols or emblems must be the patterns of ideas ; 
but as we know nothing bf His substance, so we can form no 
emblem or symbol of His nature. 


A DISCOURSE ON JER. X. 11 . 


17 


2. Sir Isaac Newton thought it better to define God, not 
according to His nature, existence, or perfections; but from 
His dominion. It is the dominion of a spiritual being or Lord, 
that we call God: true dominion, true God :—supreme domi¬ 
nion, supreme God feigned dominion, false God. 

3. From such true dominion it follows, that the true God 
is living, intelligent and powerful; and from His other per¬ 
fections , that He is supremely perfect. He is eternal and 
infinite, omnipotent and omniscient; that is, He endures from 
eternity to eternity, and is present from infinity to infinity. 

4. He governs all things that exist, and knows all things 
that are to be known. He is not eternity nor infinity; but 
He is eternal and infinite. He is not duration nor space; 
but He endures and is present. He endures always; and is 
present every where; and by existing always, and every 
where , He constitutes the very things duration and space; 
eternity and infinity. 

5. It is strange that the doctrine of real absolute and extern 
nal space, should have induced some philosophers to conclude, 
it was a part or attribute of God; or that God Himself was 
space; inasmuch as incommunicable attributes of the Deity 
appeared to agree to this; such as infinity, immutability, indi¬ 
visibility, and incorporeity: it being also uncreated, impas¬ 
sive, without beginning or ending :—not considering that all 
these negative properties belong to nothing. For nothing 
has no limits :—cannot be moved, nor changed, nor divided: 
nor is it created, nor can it be destroyed. See Siris. § 270. 

6. It is therefore His presence that constitutes this space ,• 
without which it could not exist; and since every particle of 
space is always, and in every indivisible moment, every wherei 
the creator and Lord of all things cannot be never or no wherei 

He is omnipresent, not only virtually, but substantially; for 
power without substance cannot exist. 

7. All things are contained and move in or by Him, but 
without any mutual passion; He suffers nothing from the mo¬ 
tions of bodies; nor do they undergo any resistance from His 
omnipresence. 

8. We know God by His properties and by His attributes* 
by.the most wise and excellent structure of things, and by 
final causes : but we adore and worship Him on account of 
His dominion; for God, setting aside dominion, providence, 

VOL. I. B* 3 


18 ON THE BEING AND ATTRIBUTES OF GOD i 

and final causes, is nothing else but fate and nature . See 
Newton. 

It is on his creation of all things, and His government of 
the heavens and the earth, that God has placed the demon¬ 
stration of His being and His right of worship. 

Hence we learn— 

Prop. I. That creation or causing an existence , where there 
was no being previously, is the work of an Almighty self- 
existent, and eternal being. 

1. It appears to have been an universally received truth, 
that the heavens and the earth, could not have produced them¬ 
selves : that so much order and (economy could not have been 
produced by accident or < chance; that every thing that was 
made must have a maker, and that this maker who was the 
cause of all, could have no cause of his own being; and that 
he who had no beginning could have no end; and that this 
being who is called God, or by some other name expressive 
of the same idea, should be acknowledged and adored . 

2. The word creation, has two senses, 1. It signifies the 
production of some being, that had no antecedent existence; 
and in the Bible it means, the production of the visible 
heavens with all their host of stars and planets, primary and 
secondary, and the earth or terraqueous globe, with all its 
solid and fluid parts, atmosphere, and vapours. 2. It means 
the arranging, ordering and decorating that which was crea¬ 
ted, and producing a particular kind of being, out of matter 
already made; thus God created fish and fowl out of the 
waters, and man and beast out of the earth, and caused the 
trees, plants, flowers, and every kind of herbage, to spring 
out of the ground; but the materials out of which these 
were formed were brought into being by the first creative act. 
And God is represented as spending six days in arranging, 
ordering, and decorating the whole. 

3. Now as creation, or the production of beings that had 
no existence before, is properly the act of an unlimited power; 
the production of different kinds of beings out of matter totally 
dissimilar from those beings, is also properly called creation ; 
because it requires the same unlimited power and skill to pro¬ 
duce them, as it required to bring the first matter, or mate¬ 
rials out of which they are formed, into being. To say, the 
earth and heavens, &c, have been created out of nothing, is 


A DISCOURSE ON JER. X. il. 


19 


both incautious and unphilosophic; for this intimates that no¬ 
thing produced the substance , or first matter out of which 
these things were formed; but the only proper definition is the 
production of some thing or things , being or beings , that 
had no antecedent existence. There was ubf> or space , but 
there was no being to occupy that space. Creation peopled 
this ubi or space. Space is not being , or substance, and con¬ 
sequently cannot produce substance of any kind. Ex nihilo 
nihil fit , “ out of nothing, comes nothing,” is a true maxim: 
but where there w T as nothing , the power of God can cause 
something to exist, that had no previous existence. This is 
a maxim equally sound, and equally acceptable to the com¬ 
mon sense and reason of man. 

He, therefore, who created the heavens and the earth is God; 
those beings, real or imaginary, which have not created those 
things are not Gods: if they exist at all, they are dependent 
and destructible, and of them it may be said with the strictest 
propriety, they shall perish from the earth , and from under 
these heavens. And thus it is proved, that creation, or caus¬ 
ing that to exist that had no previous existence, is the work 
of an Almighty, Self-existent, and Eternal Being. 

Prop. II. — The works of creation give demonstration of 
such a being as is above described. This appears, 1. In the 
vastness of their masses. 2. In the multitude of their num¬ 
ber. 3. The immensity of their distances. 4. The velocity 
of their motions. 5. In the shill of their arrangement. And 
6 . In their final cause , or object of their creation. 

1. The vast ness of their masses. Though there be only a 
few of the heavenly bodies whose bulk can be ascertained, 
yet these are sufficient to demonstrate the omnipotence of the 
Creator , though we have reason to believe that most even of 
these, are among the least of the celestial host. 

a. In computing the magnitudes of the Heavenly bodies, it 
is usual to take the Earth as the radix of comparison , and 
having ascertained its bulk , to show that such and such planets, 
&c, are so many times larger or less than it. Now, it is well 
known, that the diameter of the Earth , i. e. the length of a 
line passing through its centre, from the Zenith to the Nadir , 
or from the South to the North Pole , would be 7,954 miles. 

The diameter of the Moon is found to be 2,172 miles, there- 


20 ON THE BEING AND ATTRIBUTES OF GOD : 

fore the Earth being considered as one, the Moon is one 
forty-ninth of the Earth’s bulk. 

The diameter of Mercury is 3,191 miles, therefore he is 
one-fifteenth of the bulk of the Earth. 

The diameter of Venus is 7,G30 miles, therefore she is eight* 
ninths as large as the earth. 

The diameter of Mars is 4,135 miles, therefore he is one- 
seventh of the magnitude of the Earth. 

The diameter of Herschel is 34,457 miles, therefore he is 
eighty and a half times greater than the Earth. 

The diameter of Saturn is 79,405 miles, therefore he is 
nine hundred and ninety-five times greater than the Earth. 

The diameter of Jupiter is 86,396 miles, therefore he is one 
thousand two hundred and eighty-one times greater than the 
Earth. 

The diameter of Saturn's Ring is 185,280 miles, but of 
this Ring there is no proportional bulk given, because it is 
not a solid globe. 

The diameter of the Sun is 886,473 miles, therefore it is 
one million three hundred and eighty-four thousand, four hun¬ 
dred and sixty-two times greater than the Earth. 

Now all these points have been demonstrated in such a way 
by Astromomers, that not a doubt remains of their general 
accuracy; and yet the largest of these heavenly bodies, to 
common observers, does not appear as large as a coach-wheel; 
e. g. the Sun, though more than a million of times greater 
than the whole terrestrial globe! The next in apparent 
largeness, e. g. the Moon, no greater than a common-sized 
plate. Venus and Jupiter like luminous patches, and the 
rest of the Planets like lucid points. And yet the planet Ju¬ 
piter, whom we sometimes call the Morning Star, is not less 
than twelve hundred and eighty-one times larger than the im¬ 
mense globe on which we live. 

b. Now, when it is considered that all these perform their 
various revolutions in the immensity of space, without ever 
missing their track, and yet are hung upon nothing, what evi¬ 
dence do they not give of an intelligent Being, infinitely 
greater than themselves, whose Power is unlimited and irre^ 
sistable; who alone could frame, can guide and sustain such 
tremendously enormous masses! 


A DISCOURSE ON JER. X. 11 . 


21 


2. As to the Solar System, the number of lumimous and 
illumined bodies can easily be ascertained, though the quantity 
of their masses is inconceivable to common minds. 

Of this system the Sun is the centre , and around him, at 
different distances, what are called the Planets , primary and 
secondary , revolve. 

Mercury, the nearest, revolves round him in eighty-seven 
days, twenty-three hours, fourteen minutes, and thirty-three 
seconds. 

Yenus, in about two hundred and twenty-four days, sixteen 
hours, forty-one minutes, and twenty-seven seconds. 

The Earth, in three hundred and sixty-five days, five hours, 
forty-eight minutes, and forty-eight seconds, which we call 
one year. 

The Moon in a little more than twenty-seven days; or 
twenty-seven days, seven hours, forty-three minutes, and five 
seconds. 

Mars in nearly two years; or one year, three hundred and 
twenty-one days, twenty-two hours, eighteen minutes, and 
twenty-seven seconds. 

Jupiter, in nearly twelve years; or eleven years, three 
hundred and fifteen days, fourteen hours, thirty-nine minutes, 
and two seconds. 

Saturn, in twenty-nine years and a half; or twenty-nine 
years, one hundred and sixty-four days, seven hours, twenty- 
one minutes and fifty seconds. 

And Herschel in eighty-three years two hundred and 
ninety-four days, eight hours, thirty-nine minutes; or nearly 
eighty-four years. 

Some of these Planets have Satellites or secondary planets , 
that revolve round them as they do about the Sun : the Moon 
is a Satellite to the Earth. Of such secondaries, Jupiter has 
four , which answer the same end to him as the Moon does to 
our Earth; Saturn has seven , and Herschel has six. 

Besides these, there have lately been discovered four other 
planetary bodies which revolve in vast orbits in the space be¬ 
tween Mars and Jupiter. These are called Ceres, Pallas , 
Juno and Vesta. These, with the Sun, the primary of all, 
make thirty planets; and together constitute the Solar Sys¬ 
tem. But what are these thirty bodies, however immense in 
fhemselves, and in the system which they constitute, when 


22 ON THE BEING AND ATTRIBUTES OF GOD: 

compared with those other bodies which we call stars; and 
to distinguish them from the Planets, call them fixed, as the 
former change their places, which the latter do not appear to do ! 

Though we have had different catalogues of these fixed 
stars made by very accurate astronomers, yet those catalogues 
depended on the power of the glasses by which the starry 
vault has been examined; but we find more and more dis¬ 
covered in proportion to the power and accuracy of the in¬ 
struments employed ; so that had we higher powers f and pro¬ 
portionate strength in our optic nerves, there would be no end 
to the numbers that would be there found out; and hence we 
may safely say that those heavenly bodies are innumerable. 
Again, as it is most probable that every star is a Sun like ours ; 
and even, perhaps much greater, and each is the Centre of a 
System in which a multitude of primary and secondary planets 
may and do revolve; so that every part of what we call in¬ 
finite space is occupied, and that that space is constituted by 
the presence of God, which presence fills eternity; and that 
on Him, all suns, planets, stars, and every kind of beings de-r 
pend; how inconceivable then must the Creator be ! and 
what argument can be better calculated to prove His being 
than the enormous magnitude and infinite multitude of these 
masses ! Well then might the Prophet say, The Gods that have 
not made the heavens and the earth, shall perish from the earth, 
and from under these heavens, He alone who is before, and 
has made all things, is eternal ; all other beings must perish 
and be annihilated, if detached for a moment from His super¬ 
intendence and energy. 

3. But the distances of those bodies from each other, and 
from the earth, is a farther proof of the being and perfections 
of this great first Cause. I shall produce them all in order, 
that belong to our system. * 


English Milos. 


Mercury’s mean 

distance from the Sun 

36,973,282 

Venus’ 

Do. 

69,088,240 

Earth’s 

Do. 

95,513,794 

Mars’ 

Do. 

145,533,667 

Jupiter’s . 

Do 

496,765,289 

Saturn’s 

Do. 

911,141,442 

Hcrschel’s 

Do. 

1,822,575,228 

Ceres’ 

Da 

250,000,000 


A DISCOURSE ON JER. X. 11 . 


23 




English Miles 

Pallas* 

Do. 

270,000,000 

Juno’s 

Do. 

285,000,000 

Vesta’s 

Do. 

unknown. 


But their distances from the Earth are of more importance 


Earth’s least distance from the Sun, is 

English Miles. 
93,908,984 

Mercury’s 

Do.. Earth, is 

58,540,512 

Venus’ 

Do. 

26,425,554 

Moon’s 

Do. 

222,-920 

Mars’ 

Do. 

50,019,873 

Ceres’ 

Do. 

155,000,000 

Pallas’ 

Do. 

175,000,000 

Juno’s 

Do. 

190,000,000 

Vesta’s 

Do. 

unknown. 

Jupiter’s 

Do. 

401,251,495 

Saturn’s 

Do. 

815,627,647 

Saturn’s Ring 

Do. 

815,525,205 

Herschel’s 

Do. 

1,727,061,434 


Thus we find that the Moon , the nearest planet to oui 
Earth, is no less than two hundred and twenty-two thousand 
nine hundred and twenty English miles distant from it. 

And that Saturn , who may be easily discovered with the 
naked eye, is no less than 815 million 627 thousand 647 miles 
from the earth. 

But it is well known that the Planet Herschel, is still 
more remote , and yet may be seen without the aid of a glass; 
for he is at the prodigious distance of 1 billion 727 million 
61 thousand 434 English miles! And yet, take in this im¬ 
mense orbit, which includes those of all the other planets y 
and it is but a speck when compared to the incomprehensible 
vortex of the fixed stars! and they are altogether but as an 
atom or indivisible pointy when compared with illimitable 
space. And what is this space in comparison of Him who 
inhabits eternity , and constitutes eternity, by His eternal 
existence! 

4. The velocity with which the planets revolve in their 
orbits, is an additional proof of the being and the power of 
the Creator. 

The sun, which is 1 million 384 thousand 462 times large? 


24 ON THE BEING AND ATTRIBUTES OF GOD : 

than the earth, though fixed in the centre, yet revolves round 
his own axis, in 25 days, 14 hours, and 8 minutes . 

Mercury’s hourly motion in his orbit is 111 thousand 256 
miles . 


English Miles. 


Venus, revolves 

per hour, at the rate of 

81,393 

The Earth 

Do. 

75,222 

The Moon 

Do. 

2,335 

Mars 

Do. 

56,212 

Jupiter 

Do. 

30,358 

Saturn 

Do. 

22,351 

Herschcl 

-v Do. 

* 15,846 


But even the quickest of these motions is the crawling of 
a worm when compared to the velocity of light, which is 
proved to fly at the rate of nearly 200,000 miles in a second! 
a particle of light projected from the Sun, arrives at the Earth 
in eight minutes and a quarter. That light is a substance is 
easily demonstrated; notwithstanding this inconceivably rapid 
motion, it is found to be progressive, and may be measured; 
it may be stopped in its progress, or its direction may be 
changed; it may be condensed into a smaller, or dispersed 
over a larger space. It is inflected when passing near tG 
another body, which proves it to be subject to gravitation, 
and it produces chemical changes in many bodies, exists in 
them in a state of combination, and may be disengaged by the 
exertion of new affinities. 

Were not its particles inconceivably small, their momen¬ 
tum, or the force with which they must fall on any body, on 
which they may impinge, in the rapidity of their motion, 
must tear such body to pieces; yet, says an accurate philoso¬ 
pher, Dr. Murray, it is doubtful whether the momentum they 
do possess, is capable of being ascertained by the most deli¬ 
cate mechanical contrivance; from an experiment of this kind, 
it has been calculated, that the quantity of n ^ter in the rays 
of light, collected by a concave mirror of two feet in diameter, 
would not amount to more than one twelve hundred millionth 
part of a grain! and how many particles of light must be in 
these accumulated rays 1 Light is only one of the innumera¬ 
ble creatures which God has made, and yet this one exhibits 
such proofs of His eternal power and skill as cannot be suc¬ 
cessfully controverted. In making the heavens lie has made 


A DISCOURSE ON JER. X. 11 . 


25 


this light, this most subtle, useful, and astonishing of all the 
subjects with which we are acquainted: what limited power, 
what bounded skill could produce such a creation ? Had no¬ 
thing else been created, it would have required the omnipo¬ 
tence and omniscience of God to have produced even this one! 
well then may it be said with the Prophet, the Gods who have 
not ■ made the heavens , who have not created the light, shall 
perish from under these heavens. The nature, properties, 
and especially the velocity of this one creature, are so demon¬ 
strative of the agency of a Being omnipotent and eternal! 

5. In the skill of their arrangement. This must have par¬ 
ticular reference to that principle by which they are influenced 
in reference to each other. This principle is termed gravity 
or attraction. Gravity, when it refers to a body tending to 
another; and attraction when it refers to the body to which 
the former gravitates. In the first case, the weight of the 
body seems to be the cause of its gravitation or descending : 
in the second, its descent seems to be the effect of an attrac* 
tive power in that body to which it gravitates; but the prin¬ 
ciple is the same in both cases. Relative to this point, the 
five following positions, or laws, have been admitted among 
all philosophers:— 

1. Gravitation takes place among the most minute particles 
of bodiesi 

2. It is in proportion to the masses of all bodies. 

3. It varies inversely as the square of the distance. 

4. It is transmitted instantaneously from one body to 
another. 

5. It acts equally on bodies in a state of rest; and on those 
which, from their motion in the direction of its action, should 
seem to avoid a part of its influence. 

The first of these positions is a necessary result of the 
equality which exists between action and re-action; every 
particle of th jarth attracting it, as the particle itself is at¬ 
tracted by it. 

The second, the proportionality of the attractive force to 
the masses, is demonstrated in the earth, by experiments on 
pendulums, oscillations of which are of the same length, of 
whatever substance they may be composed. Ana it is proved 
in the celestial regions, by the constant relation which exists 
between the squares of the periodic times of bodies revolving 
o 4 


26 ON THE BEING AND ATTRIBUTES OF GOD t 

about a common focus, to the cubes of the greater axes of 
their orbits. 

Thirdly. That the force of gravity varies according to the 
inverse squares of the distance, is manifest from that state of 
almost absolute repose which appears in the perihelia of the 
planetary orbits. A remarkable property of this, law is, that 
if the dimensions of all the bodies in the universe, their mu¬ 
tual distances and velocities, were to be augmented or diminish¬ 
ed proportionally, they would describe curves entirely similar 
to those which they now describe; and their appearances 
would be exactly the same. For, the forces which animate 
them, being entirely the result of attractions proportionate 
to the masses divided by the squares of the distances, 
they would be augmented and diminished proportionally to 
the dimensions of this imaginary universe. 

Fourthly. This gravity is transmitted instantaneously from 
one body to another, and from the sun to the whole of the 
system: and this transmission we are authorized to conclude, i& 
made in an indivisible instant, to the extremities of the plane¬ 
tary system; but however this may be, we have no means of 
measuring the time in which gravity is transmitted; as the 
action of the sun has already taken place in all parts of his 
system. Nor can such action be arrested in any case, in or¬ 
der to show by experiment, what time may be required for its 
recommunication. 

As to the fifth position, it is universally evident; nor has 
any thing ever been observed to have taken place, to intimate 
that this is not an absolute law, invariable and without excep¬ 
tion.—See La Place . All the parts of every body in the 
solar system gravitate to their centre: and while each body 
has its own centre of gravity to which all its particles gravi¬ 
tate , and by which they are attracted; the whole planetary 
system has a common centre of gravity , to which the planets, 
&c, all tend, and by which they are all as particularly attract¬ 
ed, as the particles of each body tend to, and are attracted, by 
its centre. It is by this that they are all kept in their proper 
places, so that in the tractless vortex of nature, they in their 
various revolutions never miss their way one hair’s breadth. 
Nor have the periods of their revolutions been either length¬ 
ened or shortened one moment , since they were formed and pro¬ 
jected by the hand of God. Here, as the wise man has said, 


A DISCOURSE ON JER. X. 11 . 


27 


God has formed every thing in number , weight , and measure; 
—all is in due proportion , in proper magnitude and in mea¬ 
sured distance ,—and though their relative magnitudes are 
various , yet their arrangement is such, that they can never 
come in collision with each other, nor ever miss their orbit. 
Here then the skill of the Creator appears manifest: and thus 
we find, that the wisdom displayed in the solar system itself, 
is a proof of the being and perfections of Him who made the 
heavens and the earth , as the text intimates. 

To make this more plain, we may observe that the centre 
of gravity is a point within a body , through which, if a plane 
pass, the segments on each side will be of equal weight. 

The common centre of gravity of two bodies is a point 
situated in a right line joining the centres of the two bodies, 
as that, if the point be suspended, the two bodies will equi¬ 
ponderate, and rest in any situation. See the common steel¬ 
yard. 

When any number of bodies move in right lines, with uni¬ 
form motions, their common centre of gravity moves likewise 
in a right line with a uniform motion. And the sum of their 
motions estimated in any given direction, is precisely the same 
as if all the bodies in one mass were carried on with the di¬ 
rection and motion of their common centre of gravity. 

Bodies moving in curve lines have what are called centri¬ 
fugal and centripetal forces. The centrifugal force is that 
by which a projected body flies off, or endeavours to fly off 
in a straight line, without respect to gravity , to any resisting 
medium , or to any centre. The centripetal force is that which 
acts upon a projected body, drawing it out of a straight line, 
and obliging it to take a curvilinear direction. All the planets 
are influenced by these two forces: and these forces must be 
equal that the planets may perform their respective revolu¬ 
tions. The centripetal force which is the effect of the sun’s 
attraction , (which constitutes the planet’s gravitation,) is pre¬ 
vented from causing the planet to fall to the sun , as its centre, 
by the centrifugal force or the quantum of projectile power 
impressed upon the planet at its creation. These two forces 
by alternately overcoming each other, cause the planets to 
revolve in their orbits. The centripetal force will not per¬ 
mit the planet to fly off; the centrifugal force will not per¬ 
mit it to fall in. These forces God has proportioned to each, 


28 ON THE BEING AND ATTRIBUTES OF GOD : 

in reference to the distances of the planets among themselves , 
and from the sun , their primary; and to the solid contents , or 
quantity of matter in each planet. Physically speaking, to 
make the projectile force balance the gravitating power, so 
exactly as that the body may move in a circle; the projectile 
velocity of the body must be such as it would have acquired 
by gravity alone, in falling through half the radius of the 
circle . 

But when it is considered that all the planets and their sa¬ 
tellites in the solar system revolve round the sun, what a 
prodigious attractive power must he have to draw them all 
towards himself.—And what an amazing power must it have 
required to put all these planets into such rapid motions at 
first! Amazing indeed to us , says the enlightened Mr. Fer- 
guson , because impossible to be effected by the strength of 
all the living creatures in an unlimited number of worlds: but 
no ways hard for the Almighty; whose planetarium compre¬ 
hends the universe. 

6. The final cause, or object of creation , gives equal proofs 
of the being and perfections of the Creator. 

Every intelligent artist, works in reference to some end . 
Such an exertion of skill and energy as appears in the works 
of creation, must have had for its object, what was sufficient 
to justify such exertion. It is not enough to say that He made 
all His works to shew forth His glory. He had no need to 
contemplate His own works to be satisfied with the exertion 
of His power and wisdom. This would suppose that His 
gratification depended on His own work. He needs not the 
exertions of His eternal powers and Godhead to minister to or 
augment His happiness; for, although He cannot but be pleased 
with every work of His hand, as all that He has created is 
very good , yet it was not for this end, but it was in reference 
to a great design, that they were created and still subsist. 
This design was the formation and eternal beatification of 
intelligent beings. He therefore made man in His own im¬ 
age and in His own likeness; He made him immortal, ra¬ 
tional and holy. He endowed him with intellectual powers 
of the most astonishing compass. He made him capable of 
knowing the Author of his being in the glory of His perfec¬ 
tions, and of deriving unutterable happiness from this know¬ 
ledge. He rendered him capable of ascertaining the motions 


A DISCOURSE ON JER. X. 11 . 


29 


of the planets, and the laws by which they are governed: 
capable of numbering the stars, and weighing the sun. He 
has given him an understanding by which he walks through 
the heavens, and analyses every part of the globe that is un¬ 
der his feet. In a word, He has set him over all the works 
of His hands, and put all things living under his authority. 
All sheep and oxen, with whatsoever walks through the paths 
of the deep. He has given him that knowledge which is 
power; by which both the animate and inanimate creation is 
brought under his dominion, and becomes obedient to his will. 
Such a being alone, is capable of contemplating the works of 
God, and deriving the highest pleasure from this contempla¬ 
tion. The formation of such a being, even for this purpose, 
sufficiently justifies the exertions of the divine power and 
wisdom in the creation of the heavens and the earth. 

But we shall see this more clearly, when we consider the 
fullness of his design in the creation of man. He made him 
immortal, a transcript of His own eternity, he cannot wholly 
die—cannot be annihilated: but must exist, and exist intellec¬ 
tually, to all eternity. He has made him holy, that he might 
be for ever capable of union with HIM who is the source 
and fountain of all purity; and his eternal happiness is to 
consist in his eternal union with this Being; seeing Him as 
He is, knowing Him in His own light, and endlessly receiv¬ 
ing additional degrees of knowledge and happiness out of His 
fullness. To manifest his goodness and kindness yet more, 
He has designed that man should propagate his own kind, and 
multiply on the earth for thousands of years. Thus, innumera¬ 
ble immortal spirits are brought into being, in reference to 
each of which God has the same gracious design. An eternal 
spirit, such as that of man, is of infinite value; and has been 
justly said to be of more worth than the whole terraqueous 
globe, with all the planets, stars and suns which God has 
formed. And if one such spirit outvalue all these, of what 
worth must innumerable spirits of this kind be! To create 
such spirits, of such powers, for such an end, demonstrates 
an infinite kindness, as well as an infinite skill; and thus these 
works of God in their final cause , or the object of their crea¬ 
tion, give demonstration of the existence and perfections of 
that Being by whom they were formed. 

It is no solid objection to this argument, that man has fallen 

c # 


30 ON THE BEING AND ATTRIBUTES OF GOD : 

from God and happiness, into sin and misery. This does not 
at all affect the design of God. The fall was no part of His 
design : He made not death , neither hath pleasure in the de¬ 
struction of the living. But to remedy this evil, in His vast 
love to the world, God gave his only begotten Son, to the end 
that they who believe in Him should not perish but have ever¬ 
lasting life. And although sin has entered into the world, and 
death by sin; in consequence of which, we must needs die, 
and are as water spilt upon the ground that cannot be gathered 
up again; yet God hath devised means that His banished 
should not be expelled from Him. And to accomplish this 
end, Jesus Christ assumed human nature, and by the grace of 
God , tasted death for every man. He has sent His spirit and 
gospel into the world to convince men of sin, righteousness, 
and judgment; and offers a free and full salvation from sin and 
all its consequences, to every soul of man. By this dispen¬ 
sation of mercy and goodness, millions of millions of immor¬ 
tal spirits have already been saved; millions more are now on 
their way to glory; and this work shall go on till the earth shall 
be no more: all may be saved ; for God hath not doomed a sin¬ 
gle soul to eternal perdition, and the eternal restoration of 
even one of these immortal souls, is a sufficient justification of 
God’s work in the creation, while even foreseeing the lapse 
of man. Thus the works of God give demonstration of the 
Being already described. 

Prop. III. Creation implies conservation or providence; 
and such conservation or providence contains in it demonstra¬ 
tive proofs of the continual existence of the supreme first 
Cause. 

It is allowed on all hands, that the work of creation was 
finished, and perfected at the time when it is said, In the be¬ 
ginning God created the heavens and earth , when at the con¬ 
clusion of the sixth day , He reviewed His works and pro¬ 
nounced them very good: and, that since that time, no new 
being has been brought into existence, at least in what is call¬ 
ed the solar system. But, to accomplish the great design of 
God, what was made by so much skill, should be preserved 
by a continual energy, and a universally superintending provi¬ 
dence. Now, to continue an effect , the producing cause must 
continue its energy. The stream from the fountain will not 
continue to flow, unless the fountain itself supply the requisite 


A DISCOURSE ON JER. X. 11 . 


31 


quantum of water. All effects depend on their causes : so that 
when the cause ceases to act, the effect ceases to exist. We 
have already taken a view of the motions of the celestial bo¬ 
dies, and the 'physical causes of those motions. But what is 
that gravity or attraction ? what are those centrifugal and 
centripetal forces, which are so strikingly evident in all the 
revolutions of the planets ? Can this gravity, whatever it may 
be, exist of itself? Can those centripetal and centrifugal 
forces preserve themselves with unexpended energy ? If so, 
they are not effects, they are absolute causes, and such causes, 
as must be underived and independent, and consequently eter¬ 
nal : but we have seen that no such causes can exist, because 
self-existence and independence belong to that Being only, 
who is called God. Whatever therefore exists, must exist by 
and through Him. Every being, animate or inanimate, de¬ 
pends on Him. As He was their creator, so he is their pre¬ 
server. And as it required a certain measure of power to 
produce them, so it requires the same measure to preserve 
them. Every effect will decrease or increase according to the 
;decreased or increased action of the cause that produced 
them. And if it cease to act, though itself may remain, yet 
the effect will wholly cease to exist. Again, should the cause 
act disorderly, the effect will partake of the same. If the 
effect continue to be exactly the same, as it has always been 
known to be; then the cause evidently acts in the same way 
it has ever done; the force is the same; and the direction 
the same. Hence we find that it requires the same force and 
direction to preserve the effect, as took place in the beginning, 
where such effect became first manifest. 

This reasoning will apply to all the works of creation, they 
continue to exist because the same power continues to act on 
them: their order and harmony continue also the same, be¬ 
cause the producing cause gives the same direction to each 
part, that it may accomplish the purpose for which He gave 
it being. 

But in so complicate a system as the universe, where a mul¬ 
titude of particular and special, as well as general ends must 
be accomplished, not only a preserving, but a specially direct* 
ing power must be in continual activity. Hence the need of 
what is called providence, or in other words, God’s plan of 
governing the universei and influencing and directing all sub- 


32 ON THE BEING AND ATTRIBUTES OF GOD : 

altern or secondary agents so, that they may accomplish His 
gracious designs; and all violence and confusion be prevented. 
Again, as much natural evil has entered into the world, by 
means of moral evil; it is necessary that there should be 
every where present, an almighty and over-ruling providence, 
to curb and restrain the moral evil that works in and by the 
passions of men: and to counteract, and in various cases sus¬ 
pend the operations of certain natural agents, which, being in 
a state of violence and confusion , would produce baneful effects 
if left merely to their own energies and results. For since 
the fall, the earth has been cursed on account of man’s re¬ 
bellion ; and in consequence, much confusion and disorder 
have been produced; and, as that rebellion continues, these 
disorders continue; for, nature itself seems to arise in oppo¬ 
sition to the offender; and were not the principles which pro¬ 
duce storms, tempests, earthquakes* pestilence, and plague, 
counteracted, curbed, and often suspended in their operations; 
—or, while permitted to exert themselves with all their natu¬ 
ral violence and malignity, a particular direction given to them 
that their strength may be expended in such a way , and in 
such points as may be innocuous to man;—what ruin and de¬ 
solation would there not be in the world ! Thus, the thunder - 
storm that might slay thousands, has rarely human life for its 
victim: the tornado, and tempest, exhaust themselves on the 
waves of the sea, or the uninhabited forest; and the pestilence 
that walketh in darkness, is generally confined to the arid 
desert. These destructive causes, which exist in millions, are 
seldom let loose against man; and though it be perfectly right 
that vice should be punished, and the vicious corrected, to 
shew that the justice of God slumbereth not, yet, in all cases, 
we may say, judgment is God’s strange work, and He delighteth 
in mercy. 

Nothing is more frequently, and more impressively recom¬ 
mended in the oracles of God, than prayer . Now, prayer 
not only necessarily supposes the being of a God, (for he that 
cometh unto God, must know that he is,) but also the provi¬ 
dence of God. For why should we pray to Him to avert 
evil, if we do not acknowledge that He exercises a universal 
providence in the world ? why should we pray to be preserved 
in and from dangers, if we be not convinced that He has sway 
every where, and that all things serve the purposes of His 


A DISCOURSE ON JER. X. IX. 


33 


gracious will ? and why should men in every place, who pray 
and make supplication, expect to be heard, unless it be an in¬ 
controvertible truth, that God is omnipotent, and that He can 
and will so interfere with, and^interpose in the matters that 
concern them. And should evil be coming against them in 
direct course, He can divert it from that course, so that it shall 
pass them by, or averting it, turn it entirely back, so that it 
shall have no operation near them; or if He permit it to come 
on, convert it to their great spiritual advantage, by counter¬ 
working the bad effects which it would otherwise produce, and 
thus by His providence, (in answer to their prayers) working 
together with His grace, cause all those things which would 
otherwise be mischievous, to work for their present good and 
future happiness. 

That God has general laws by which He governs the uni¬ 
verse, I am fully aware; I see them through universal nature: 
and that He has a general providence suited to those laws, I 
equally believe : but as all generals, imply the particulars of 
which they are composed, so I believe, God has His particular 
laws; and suited to them, His particular providence, adapted 
to every occurrence, and applicable to all possible varieties of 
persons, place, and circumstance; that nothing can occur to 
which He cannot adapt a particular influence, by which that 
occurrence shall be so directed, or counteracted, as to prevent 
the evil, and produce the necessary good. 

And should there be occurrences which appear to be under 
the control of no particular laws, and should there be no 
natural means, to meet such occurrences, guide their opera¬ 
tion, or direct their mal-influeiice; so sovereign is He, that 
without laws and means, He can, by the omnific volitions of 
His own mind, counterwork the evil, and produce the good. 
And this He is constantly doing, in numberless cases, in an¬ 
swer to prayer. And indeed every answer to prayer, is a 
proof as well of this particular and especial providence as of 
His innate and eternal goodness. 

I conclude therefore, that the conservation and government 
of all things by the power and providence of God, are proofs 
of His continual being, and most beneficent agency. And 
though the acts of providence, are not creative but conserva¬ 
tive acts, and nothing new has been added since the creation 
of the world; yet so has this providence operated, that no- 
Vol. i. 5 


34 ON THE BEING AND ATTRIBUTES OF GOD: 

thing has been lost of all that His power has produced; and 
every thing continues by this gracious superintendence to an¬ 
swer the same design, which at the beginning was conceived 
in His own infinite mind. 

Prop. IY. That as life, breath, and all things, come from 
and depend on such a Being, every intelligent creature should 
give Him adoration and worship. 

Having already proved that there is an infinite and eternal 
Being, the first cause or creator of all things; it follows ne¬ 
cessarily that all animate and inanimate beings derive their 
existence from Him; and are dependent upon Him. Life is 
His gift, and flows from Him, He is represented as inspiring 
the very hreatli of all animal beings, and endowing them with 
those principles by which, as means, those beings are preserv¬ 
ed. He has adapted the lungs for respiration, and has given 
the air to inflate them. All motion , voluntary or involuntary, 
proceeds from Him; and by His continued energy , the exist- 
tence of every being is preserved ? In Him we live, move, 
and have our being , is a truth which cannot be successfully 
disputed. Every state of being has its proper attributes; and 
every kind of being, its peculiar privileges. Each, in propor¬ 
tion to the powers and perfections with which it is endowed, 
and the necessities of its state, shares the solicitude and at¬ 
tention of its Maker. Man, who appears at the head of 
the creation, is distinguished by a variety of peculiar privi¬ 
leges. On him, the most affectionate regards of his God seem 
to be concentrated: the condescending goodness of the Di¬ 
vine Being towards man, has filled reflecting minds with as¬ 
tonishment and gratitude: What is man that thou sliouldest 
magnify him , says Job, that thou shouldest set thine heart 
upon him ? and that thou shouldest visit him every morning, and 
try him every moment? chap. vii. 17, 18. Thou hast , says 
David, made him a little lower than the angels, and hast 
crowned him with glory and honour; thou madest him to have 
dominion over the works of thy hands, thou hast put all things 
under his feet; the sheep, the oven, the beasts of the field, the 
fowls of the air, and the fish of the sea, Psal. viii. 5, 8. All 
this shews him to be God’s vicegerent upon earth, which is 
the highest honour he can possibly possess previously to his 
being raised incorruptible, and placed on the throne of his 
Lord and Saviour; “ to him that overcometh will I grant to 


A DISCOURSE ON JER. X. 11. 35 

sit with me in my throne, even as I also overcame, and am 
sat down with my Father in His throne,” Rev. iii. 21. 

By the right of sovereignty , such a Being demands the 
homage of His intelligent creatures; but man , in a peculiar 
manner, by virtue of obligation and gratitude , should render 
this to his Maker , his Preserver , and his Redeemer ,— obliga¬ 
tion., the utmost man can receive; and the greatest that even 
God Himself can confer; the gift of His Son, and through 
Him, the throne of His Glory. 

The proposition states, that “ every intelligent creature 
should give such a Being adoration and worship.” 

1. By adoration we are to understand that reverence that is 
due to the highest and best of Beings. The original word, 
adoratio, signifies that act of religious worship which was ex¬ 
pressed by lifting the hand to the mouth, and kissing it, in 
token of the highest esteem, and the most profound reverence 
and subjection. It implies a proper contemplation of His ex¬ 
cellencies, so as to excite wonder and admiration —and of His 
goodness and bounty, so as to impress us with the liveliest 
sense of His ineffable goodness to us, and our deep unwortlii- 
ness. It implies the deepest awe of His Divine Majesty 
while even approaching Him with the strongest sensations of 
filial piety —a trembling before Him, while rejoicing in Him 
—the greatest circumspection in every act of religious wor¬ 
ship ; the mind wholly engrossed with the object, while the 
heart is found in the deepest prostration at His feet. The 
soul abstracted from every outward thing—no thought indulg¬ 
ed, but what relates to the act of worship in which we are 
engaged ; nor a word uttered in prayer or praise, the meaning 
of which is not felt by the heart; no unworthy conception 
of such a Majesty permitted to arise in the mind, the same 
worshipping in spirit and in truth. No carelessness of man 
ner, no boldness of expression permitted to appear—the body 
prostrated, while the soul in all its powers and faculties, adores. 
No lip-service, no animal labour allowed to take place. No¬ 
thing felt, nothing seen, but the supreme God; and the soul 
made by His hand, and redeemed by His blood. 

2. Worship or worthship, implies, that proper conception 
we should have of God, as the great Governor of heaven 
and earth, of angels and men. How worthy He is in His 
nature , and in the administration of His government, of the 


30 ON THE BEING AND ATTRIBUTES OF GOD : 

highest praises we can offer, and of the best services we can 
render.—Every act we perform should bear testimony to the 
sense we have of the excellence of His majesty, and the worthi - 
ness of His acts. “ Speak Lord! Thy servant heareth, ,” is the 
language of the true worshipper; —he seeks to know the will 
of his Lord, that he may do that will. Every prayer is offer¬ 
ed up in the spirit of subjection and obedience; and in the 
deepest humility he waits to receive the commands of his 
heavenly Master, and the power to fulfil them. He feels that 
he cannot choose:—he knows that his Lord cannot err. Thy 
will be done on earth , as it is in heaven , is not an unmeaning 
petition while proceeding from his mouth. His soul feels it: 
his heart desires it. Obedience is the element in which his 
soul lives, and in which it thrives, and encreases in happiness. 
In his sight God is worthy of all glory and praise, and domi¬ 
nion, and power, because He is not only the fountain of beings 
but also the source of mercy. He waits on his God; and he 
finds that this God waits to be gracious to him. He finds 
also that this God who is his Friend , condescends to be his 
Companion through life : therefore his heart is fixed; nor is 
he afraid of any evil tidings, for he trusts in the name of the 
Lord. He draws nigh to God in every act of worship, and 
has communion with the Father and the Son, through the Holy 
Ghost. He is kept in perfect peace, for his mind is stayed 
upon God, because he trusts in Him. All his powers are sen¬ 
sible of this truth; Thou God seest me; and his experience 
proves that God is the Rewarder of them that diligently seek 
Him. In such persons, Jesus sees the travail of His soul 
and is satisfied. But—Oh, how far are Christians in general, 
from this adoration and worship! All acknowledge that there 
is a God : all acknowledge that this God is, as before describ¬ 
ed :—but who worships Him aright? We have the language 
of praise, and the language of prayer , but who has the spirit 
of these duties ? In most solemn assemblies how little of 
the spirit of this devotion is found? We are struck with any 
thing but God: and feel any thing but His presence. We do 
jnot worship Him aright, and therefore we know little of His 
power to save. Oh, when will it be that man shall live in 
commerce with his Maker , and in every act of adoration and 
worship, receive the end of his faith, the salvation of his soul! 
•rr-Howeyer this may be, the conclusion is indisputable, that; 


A DISCOURSE ON JER. X. 11 . 


3? 


seeing life, breath, and all things come from, and depend on 
Him; every intelligent creature should give Him adoration 
and worship.” 


CONCLUSION. 

This verse may he considered as a prophetic declaration of 
the total and final destruction of idolatry throughout the habi¬ 
table globe. It may be assumed by every Christian missiona - 
ry, as his message from God to every heathen nation. —He 
may ask, Who are your gods ? What are their attributes ? 
Where do they exist? What evidence have you that they 
have any being? Can you suppose that these stocks and 
stones are either eternal beings, or worthy representations of 
such beings ? What history have you of their lives and ac¬ 
tions? Of what authority axe th^se histories? Do the ac* 
tions they record, bear any semblance to the acts of beings 
worthy of adoration and praise ? When you have offered 
prayers to them, have they heard you ? Have they delivered 
you, when in trouble ? Have they saved you from your sins ? 
Have they changed your hearts ? Have they removed your 
evil tempers , and saved you from your degrading and brutish 
lusts ? By preaching or believing their doctrines, is any man 
made wiser or better ? Do you think that these logs of wood , 
masses of stone , and uncouth forms of metal , ever made the 
heavens and the earth ? Or, that they represent any such be* 
ings? Speak!—We despise and defy them.—If they be 
gods let them arise and plead their own cause.—Let them do 
good or evil that we may see that they have an existence.— 
They do nothing.—They can do nothing.—They are neither 
worthy of fear nor adoration. They are senseless; and they 
that made them, are like unto them; and so are all they that 
trust in them. They are neither creators nor preservers. — 
Therefore, they shall perish from the earth , and be destroyed 
from under these heavens. 

Never was there a time since the commencement of idola¬ 
try in which this declaration was in such a rapid state of ful¬ 
filment. Under the missionary system , whole nations have 
changed, or cast away their gods. In almost every part of 
the globe, and island of the sea, Christian missionaries are pro¬ 
claiming the God that made the heavens and the earth , and the 

VOL. I. D 


38 ON THE BEING AND ATTRIBUTES OF GOD : 

Christ that Redeemed a lost world by His blood: and false 
gods and false worship are falling before them. With the 
truth of God, civilization and happiness go hand in hand;— 
the savage is rising into man; and the man into a saint. 
Darkness and cruelty, the inseparable concomitants of idolatry 
and false worship, are retreating from one strong hold to 
another i and are able to maintain themselves in none. The 
decree is gone forth. The Gods that have not made the hea * 
vens and the earth , they shall perish from the earth , and 
from under these heavens. 

Hallelujah! The Lord God Omnipotent reigneth! 


London, Sept. 6, 1826. 


SERMON II. 


THE WORSHIP WHICH GOD REQUIRES FROM MAN. 


JOHN, Chap. iv. ver. 24. 

IhtZfJLct o ©eoV iccti rows 7rporx,vvovvTct<} ccvtov, ev 7rveu/aecTi kcc$ a\v 
Otict £ei 7rpo<rKvvtiv. 

“ God is a Spirit: and they that worship Him, must worship Him in Spirit and 
in Truth.” 

To which may be added from the preceding verse:— 

Kcti yap o Uccryjp to/outo vg fyret rot>{ TTpoo-ycvvouvrag ct&Tof. 

“ For the Father seeketh such to worship Him.” 


This is the first, the greatest, the most sublime, and the 
most necessary truth that can be presented to the human in¬ 
tellect. It is the basis of all correct theology, and the foun¬ 
dation on which true religion rests. It is properly the first 
'principle of all science, the most interesting to angels and 
men, and the first to be studied by every intellectual being. 
Superior to this, wisdom has nothing to teach; and more im¬ 
portant than this, men and angels have nothing to learn. It 
has no need of any formal introduction: and to compare its 
magnitude and importance with any other subject in the whole 
compass of knowledge, would be to lesson and degrade it. 
As the truth it contains could be taught only by Him who is 
its subject, so it can be seen only in its own light. The care¬ 
less and the vicious cannot apprehend it; from such alone it 
is hidden, but the wayfaring man, though a fool, cannot err in 
it; for, though hidden from the wise and prudent, it is reveal¬ 
ed even to babes. 






40 THE WORSHIP WHICH GOD REQUIRES FROM MAN i 

This great subject as expressed in the text, contains two 
distinct propositions, the first relates to God and His JNature : 
the second to the worship He requires: from which follows a 
corollary. 

I. —God is a Spirit, and should be worshipped. 

II. —They who worship Him, must worship in spirit and 
in truth. 

III. —The corollary;—such worshippers God seeks and 
delights in. 

I.—God is a Spirit. 

The writer of this Gospel, in another place, says, No man 
hath seen God at any time, the only begotten Son, which is in 
the bosom of the Father, lie hath declared him. Chap. i. 18. 

The Evangelist seems to intimate, that, previously to the 
advent of Christ, the Supreme Being was not fully known, 
because not fully revealed; and that Jesus gave that plenary 
Revelation which was necessary to complete and perfect what¬ 
ever had gone before. Now, simple and obvious as it may 
seem, have we in the whole oracles of God besides, a parral- 
lel text to this ? Where, except in our text, is this saying, or 
one substantially the same ? —God is a Spirit. It is not in 
the Law, it is not in the Prophets, it is not in the Jewish Com¬ 
mentators, and it has no parrallel among the wise men of 
Greece or Rome. It is a declaration of God that was never 
made before, and contains an application or practical use of 
that declaration, which till now, was not fully understood, 
either by Jew or Gentile. On this saying, the pure spiritual 
fabric of the Church of Christ has been built: and it has been, 
continues, and will be, the touchstone by which true from 
spurious Christianity, pure from corrupt worship shall be dis¬ 
tinguished, to the end of time. It has distinguished the sim¬ 
ple worship of God as instituted by Jesus Christ, from that 
compound and superstitious service which has been invented 
by fallen and apostate Churches; and practiced by worldly and 
carnally-minded men. It is the hedge of the Evangelical law, 
and the true model, according to which, all right conceptions 
of God, and all ordinances and acts of Divine worship are to 
be regulated. This is one of those sayings of* Jesus Christ, 
of which it may be asserted, Never man spake like this man* 

When our Lord says, God is a Spirit, the term God is the 
first that presents itself to the mind, not the term Spirit 


A DISCOURSE ON JOHN IV. 24. 


41 


The first is considered as an axiom , there is a Being who is 
termed b ©ear, God ; the second designates His nature. This 
God is a Spirit. The term God, of which the other is spoken, 
is that which necessarily comes first under consideration. 

1. Every being, person, or thing, has some peculiar name 
by which it is known and distinguished, and which is there¬ 
fore essential to that being, person, or thing. The term God, 
which is the same as good, or the good Being , is not the name 
by which this Being can be essentially known and distinguish¬ 
ed : nor does the Greek term 0£«s- Theos, the Latin Deus , or 
the Hebrew bN El, mbtf Eloah, or tnrnba Elohim, convey 
this essentially distinguishing Name : but we have it in what 
has usually been termed the Tetragramnmton among the 
Greeks, the name of four letters; and Shem hamphorash, the 
unutterable nanie, among the Jews: viz. the name niiT Yeh- 
veh, or Yeve, or Jehovah. This is the name which- the su¬ 
preme Being has taken to Himself — the name by which He 
will be known, and which only is proper to Him; all others 
being only attributes or designations of some qualities or per¬ 
fections in the Divine nature. 

2. This name Jehovah, God Himself says is Ills name 
for ever, and his memorial to all generations , Exod. iii. 15. 
Though He had appeared to Abraham, Isaac and Jacob under 
other names, such as God Almighty yet by His name Jeho- 
yak, He had not been known unto them, Exod. yi, 3.; they 
had not known the supreme Being by a name which was pe¬ 
culiarly His own, and which, beyond all others, best express¬ 
ed His eternity, self-existence, and self-sufiiciency. He is 
what he ever was, and what He ever will be; and He ever 
will be what He is and was. This name is therefore proper 
to Himself; it shows Him in no kind of relation to any thing 
He has made, and is as proper to Him as Adam or man is to 
the human being, or any man’s own proper name is to him¬ 
self. This is a subject of considerable importance; and could 
we know the true pronunciation of the Tetragrammaton, it 
would be pleasing to hear all His children, and all His wor¬ 
shippers, accosting Him by His real name. 

3. This Being, by whatsoever name called or known, is 
usually defined “ An immaterial, intelligent, and free Being, of 
perfect goodness, wisdom, and power; who made the Uni¬ 
verse, and continues to support it, as w r ell as to govern and 

Vol. I. 6 d* 


42 THE WORSHIP WHICH GOD REQUIRES FROM MAN : 

direct it, by His providence.” By His immateriality , intelli 
gence, and freedom , He is distinguished from fate , nature , 
destiny , necessity , chance , soul-of-the-world; and from other 
fictitious Beings acknowledged by the Stoics , Polytheists f and 
Spinosists , as well as by all other sorts of Atheists, Idolaters, bad 
Jews and spurious Christians. See the preceding Discourse. 

4. This Jehovah is a' Being of such infinite perfections, that 
no defect in Him can be imagined; nor can we conceive any 
thing that might raise, improve, or exalt His nature. Because 
lie is an infinite fulness , nothing can be added: and because 
He fills all space —the heavens and the earth, and inhabits 
eternity —nothing can be taken away from Him. Whatever 
exists, must, ne<?fessarily be His creature, or an effect produced 
by Him, the supreme first Cause. As He is independent and 
self-sufficient, He needs nothing that he has made: From 
eternity He existed without any other kind of being, and 
when He chose to create innumerable beings of endlessly 
varied natures, and possessing various degrees of relative per¬ 
fection, He still continued to be the same independent Being; 
all others deriving their existence and support from Him. 

5. A great philosopher of our own country contemplates 
God, not as is usually done, from his perfections , Ilis nature , 
existence , &c.; but from His dominion. The word God he 
thinks to be a relative term , and has regard to servants. It 
is true it is used to denote a being eternal, infinite, and abso¬ 
lutely perfect; but a being with all these attributes, without 
dominion , would not be God. Lord and God are frequently 
interchanged; but every Lord is not God. It is the dominion 
of a spiritual Being or Lord, that constitutes God ; true do¬ 
minion , true God ; supreme dominion , the supreme God ; 
feigned dominion , the false God. He governs all things that 
exist, and knows all things that are to be known; He is not 
eternity , nor infinity; but He is eternal and infinite. He is 
not duration , nor space ; but He endures always , is present 
every where; and by existing always , and every where , He 
constitutes the very things duration and space; eternity and 
infinity. See the preceding Discourse. 

6. This self-existing Being is usually considered either ab¬ 
solutely or relatively; absolutely , as He is in His own nature; 
relatively , as he stands related to his creatures , and as He is 
considered by His worshippers. To define the essence of 


43 


A DISCOURSE ON JOHN IV. 24. 

this Being, is wholly impossible. All definitions of God, are 
nominal not real: not what the nature of that self-existing 
Being is, which we call God , but what we mean , by the word 
God. 

7. Every worshipper of God allows that he worships that 
self-existing Being, for no other reason but because He is 
God; that is, because, He is Lord and Sovereign. A perfect 
Being, without dominion , would be only an object of contem¬ 
plation, and admiration , not of worship: for worship implies 
a payment of homage , and acknowledgment of subjection, 
which, were there no dominion , cannot be due; and is due 
only in proportion to the dominion. The holiness, power, 
and goodness of the divine nature, are the attributes , which 
the mind particularly contemplates in all its considerations of 
this self-existent and eternal Being. 

8. But to assist us in all such contemplations, and to pre¬ 
vent us from forming any gross conceptions of this Being, 
our Lord says, He is a spirit. He is nothing like man, no¬ 
thing like matter , nothing like any of the creatures that He 
has made. For although He be a Spirit, and He have created 
innumerable spirits, yet He has nothing in common with 
them. He is a Spirit, an impalpable substance of a widely 
different kina. As far as His nature transcends all created 
nature; so far does His spirituality transcend the spirituality 
of all created spirits. 

9. Spirit is defined, ‘^tn uncompounded, immaterial sub¬ 
stance.” Let us not be alarmed at the word substance , which 
many compound with matter. Substance is subsistence, 
whether material or immaterial; but spirit is immaterial sub¬ 
stance, and consequently uncompounded and indivisible. And 
from the ineffable spirituality of the divine nature, we can at 
once conceive that He has no parts: He is unlimited, infinite, 
and eternal. He cannot be seen by the eye; but he may be 
perceived by the mind. He is not palpable to the hand; but 
He may be felt by the soul. By His mighty working, the 
most powerful and salutary changes may be wrought in the 
mind, which it at once perceives to be supernatural, and which, 
from the holiness of the effects, it knows to be the word of 
God. This mental feeling or perception of the divine work¬ 
ing, our Lord compares to the action of the wind: “ The 
wind bloweth where it listeth,—-ye' hear the sound thereof, 


44 THE WORSHIP WHICH GOD REQUIRES FROM MAN : 

but cannot tell whence it cometh, and whither it goeth; so is 
every one that is born of the Spirit.” John, iii. 9. Thus 
the mind, which is a spirit, is sensible of the operations of the 
divine spirit upon it; but it is the effect of the divine influence, 
and not the divine nature, that the soul feels. God is never 
known per se, but is perceived only by His operations. 

10. The Jews were gross in their conceptions of the divine 
nature; and the Samaritans were yet more so. The former 
supposed that God could not be worshipped but at Jerusalem: 
and with no other rites and ceremonies than those commanded 
by the law , and superadded by the elders: the Samaritans, 
without any correct idea of this nature, “ for they worshipped- 
they knew not what,” confounded Him with idols , and paid 
Him an idolatrous worship : to instruct and correct both, Christ 
tells them, that God is a Spirit : that neitheir in that moun¬ 
tain ( Gerizim ) nor yet at Jerusalem, the Father should be 
exclusively worshipped; but the true worshippers, who wor¬ 
shipped in spirit and truth, should worship God acceptably, in 
any place and in all circumstances. 

11. But though our Lord might intend by this declaration 
to wean otf the Jews from their superstitious attachment to 
rites and ceremonies, in the performance of which they placed 
all their hopes of God’s favour, both in time and eternity; yet, 
it is probable, that the principal idea which He wished to im¬ 
plant, and which He wished to cdfcvey by the term spirit, as 
applied to God, was that of inspiring energy; and it is in 
reference to this that He uses the similitude taken from the 
wind, referred to above. And it is worthy of remark, that 
the word as expressed in three of the principal languages of 
the woild, Hebrew, Greek, and Latin, implies and includes in 
it, the idea of inspiration breathing in, or communicating 
a divine afflatus. I call these the principal languages of the 
universe, as the first contains the Revelations of God to the 
Jews: the second, the Revelation of God to the Gentiles: and 
in the third, the Doctrines of Divine Revelation were most 
generally diffused, especially through Europe and the isles of 
the sea. 

12. The word in Hebrew for Spirit is ntt ruach, from nvt 
favach, he breathed. 

In Greek, it is 7 rvevfz.cc frdfri 7rvea to breathe. 

| i And in Latin, Spiritus , from spiro , I breathe , 


A DISCOURSE ON JOHN IV. 24. 


45 


And it is not less remarkable, that, where God is asserting 
His own- eternity , Rev. i, 8, He says, “ I am Alpha and Ome¬ 
ga, the beginning and the ending; which is, and which was, 
and is to come the Almighty.” And this he repeats, verse 11, 
and in chap, xxi, 6, and xxii. 13. As these letters a and Cl, 
alpha and omega, form the first and last of the Greek alpha¬ 
bet : so God is the first and last, from eternity to eternity; 
and is an infinite spirit, inpiring and giving life to all things; 
for these two letters conjoined, from the Greek verb ua>, I 
breathe, and are used by the Supreme Being, as if He had 
said, “ I am the universal spirit, speaking all things into exist¬ 
ence, and by my all-inspiring energy, preserving every thing 
in being.” And when these observations are collated with 
the account given in Gen. ii. 7. of the Creation of Man, “ And 
the Lord God formed man out of the dust of the ground, and 
breathed into his nostrils the breath of lives, and man became 
a living soul;” we shall be convinced yet more of their pro¬ 
priety. The first life was produced by an inspiration of God: 
the first human soul was the effect of this inspiration : and 
the inspiring energy of God, which produced this immortal 
spirit, continues to sustain its existence. And that new life 
which is promised in the Gospel, is the effect also of Divine 
Inspiration; for, “ if a man be not born of water and the 
spirit, he cannot see the kingdom of God.” “ And because 
ye are sons, God has sent forth the spirit of His Son into 
your hearts, crying Abba, Father .” Of the nature and ne¬ 
cessity of such a change, this most important saying of Jesus 
Christ puts us continually in mind ; “ God is a spirit, in 
Him, ye live, move, and have your being ;, by his spirit ye are 
quickened; and, the inspiration of the Almighty giveth un¬ 
derstanding /” God therefore assumes this character, not 
only to shew His simple, uncompounded nature, and His alU 
pervading energy; but especially to manifest himself to man, 
as the inspirer and maintainer of life, that men might know 
they must live in continual commerce with their Maker; and 
that without him they can do nothing. Well may the truly 
devout say:— 

* O, may I breathe no longer than I breathe 

My soul to him, who gave my sovl to be ; 

With all its infinite of prospect fair.” 


46 THE WORSHIP WHICH GOD REQUIRES FROM MAN : 

II.—The second proposition is, they who worship Him 
must worship in spirit and truth. 

This divides itself into two heads; First, The worship 
must be a spiritual worship. Secondly, It must be regulated 
according to truth. 

First, It must be spiritual: under the law, there were 
many carnal ordinances—a very extensive and expensive sa¬ 
crificial system, accompanied by various workings and a mul¬ 
tidude of burthensome rites and ceremonies ; these were only 
representations of good things to come, and were not the 
truth. Our Lord therefore may intimate by this saying, that, 
the Mosaic dispensation was about to end, and that of his 
gospel to take place, in which all types and ceremonies were 
to have their accomplishment, because the truth represented 
by them was now come. 

The worship itself must be spiritual: performed under the 
guidance and inspiration of the Spirit of the Almighty. 

The heart must be engaged in it; without which no reli¬ 
gious act can be acceptable in the sight of God. Those who 
draw near with their lips only, are an abomination to Him. 
But before we proceed farther in this consideration, it will be 
necessary to define the term worship, in order to see what 
is intended by it. 

1. The word worship we retain from our ancient mother 
tongue, the Saxon, f^opSphip, worthship, the state of worth, 
from J^eopftian, to estimate;—what is becoming and worthy 
—what is suitable to the dignity, majesty, and purity of the 
Creator. The mind must conceive aright of Him, estimate 
Him in His excellence, in His state of worth or dignity, as 
being infinitely excellent, and so, worthy of the adoration of 
9.11 His creatures. And without this due conception, this pro¬ 
per estimation of the dignity of the divine nature, all our acts 
of worship are mockeries. 

2. The word TTpocDcweiv proskunein, used by our Lord, 
signifies to crouch down as a dog before his master. This 
creature beyond all other domestic animals, feels his depend - 
ance on his master for support; and gratitude to him for 
food and maintenance. When called by his owner he runs to 
and prostrates himself before him; and with eyes full of in¬ 
expressible earnestness, affection, and submission, waits to re¬ 
ceive and execute the orders of his master. This is, so far, 


A DISCOURSE ON JOHN IV. 24 . 


47 


a true pattern of the worship we owe to GodIt should be 
humble , submissive, affectionate, prompt, and obedient. A 
consciousness of dependence—gratitude, for favours received 
—love, in return for love—and obedience as expressive of that 
love and obligation, —are essential to true worship. But these 
are feelings and dispositions which cannot be acquired by any 
without the divine inspiration. 

3. In spirit, therefore, does not merely imply, that our 
hearts and souls must be engaged in every act of worship, 
but it intimates also, that these souls must be themselves in¬ 
spired by the breath of the Almighty. His spirit alone can 
enlighten our eyes, give us to feel our necessities, raise up 
strong desires and affections, and lead us to adore worthily, 
pray fervently, praise gratefully, and obey lovingly:— without 
me, says Jesus, ye can do nothing: and when the natural 
backwardness of man to all spiritual exertions is considered— 
when his general forgetfulness of God, and rebellion against 
Him, are taken into the question,—how can it be expected 
that such a creature with such dispositions, can ever offer to 
God a pure and holy worship, without the especial and con¬ 
tinual influences of His Holy spirit! 

4. In spirit , must necessarily be opposed to that shameless 
farago of senseless rites and ceremonies, by which some apos¬ 
tate or fallen churches have encumbered and disgraced the 
church of Christ. The Greek and Roman churches, have 
each contributed their mortal share to the contamination of 
the pure worship of God.— Saints and angels, —in the nu¬ 
merous hosts of which, are many names of saints never sanc¬ 
tified and of angels never created, —have engrossed the affec¬ 
tions, while they have distracted the attention of millions of 
silly men and women, who leaving the word of God, have 
taken for divine revelations, the commandments of men: and 
thus, have made the word of God of no effect by their tradi¬ 
tions. There is scarcely a place of worship on the whole 
continent of Europe, where a person who has properly con¬ 
templated the divine nature and is acquainted with his Bible, 
can witness an act of worship worthy the majesty of God; or 
any religious acts that can be termed reasonable service. The 
Church of Rome especially, in every country where it either 
prevails or exists, has so blended a pretended Christian devo¬ 
tion, with heathenish and Jewish rites and ceremonies: two 


48 THE WORSHIP WHICH GOD REQUIRES FROM MAN : 

parts of which are borrowed from pagan Rome , the third, 
from the Jewish Ritual ill understood, and grossly misrepre¬ 
sented, and the fourth part from other corruptions of the 
Christian system. Nor is the Protestant Church yet fully 
freed from a variety of matters in public worship which sa¬ 
vour little of that simplicity and spirituality which should 
ever designate the worship of that infinitely pure Spirit who 
cannot be pleased with any thing incorporated with His wor¬ 
ship^ that has not been prescribed by Himself, and has not 
a direct tendency to lead the heart from earth and sensual things 
to heaven , and that holiness without which, none shall see the 
Lord. The singing as it is practiced in several places, and the 
heathenish accompaniments of ORGANS and musical instru¬ 
ments of various sorts, are as contrary to the simplicity of the 
gospel, and the spirituality of that worship which God requires, 
as darkness is contrary to light. And if these abuses are not 
corrected, I believe the time is not far distant, when singing 
will cease to be a part of the divine worship. It is now, in 
many places, such as cannot be said to be any part of that 
worship which is in spirit and according to truth. May God 
mend it! 

The second head contained in this proposition, is, This in¬ 
finite Spirit should he worshipped in truth. 

We have already seen that this may be considered as part¬ 
ly applying to the cessation of Mosaic rites and ceremonies, 
which were shadowy representations of the Truth that was 
to be fully revealed under the gospel dispensation. But truth 
here, must have a farther meaning.—It is not merely sincerity , 
in opposition to show and hypocrisy; meaning what we say, 
and doing what we promise; but it implies also the directions 
received from God*s truth, Divine revelation: —which on this 
most important subject, tells us there is no name given under 
heaven among men , whereby they can he saved , hut Jesus 
Christ: and the voice from heaven says, this is my beloved 
Son, in whom I am well pleased, hear him ! Now, when we 
hear Him, we hear,—no man cometh unto the Father hut 
hy me: and, whatsoever ye ask of the Father in my name, he 
will give it unto you. Hence we learn, that all worship must 
be directed to God through Christ. It is through His worthi¬ 
ness, and sacrificial merit alone that we can come to God, or 
be heard by Him. It is through his blood that we have an 



A DISCOURSE ON JOHN IV. 24 . 


49 


entrance to the holiest: for in,, or through that blood, we 
have redemption : and to be redeemed from death, and saved 
from our sins, is the grand end of all acts of religious wor¬ 
ship. Never were words better calculated to express this sen¬ 
timent than those in the following collect, “ Blessed Lord, 
who has caused all holy scriptures to be written for our learn¬ 
ing, grant that we may in such wise hear them, read, mark, 
learn and inwardly digest them, that by patience, and comfort 
of thy holy word we may embrace and ever hold fast the 
blessed hope of everlasting life which thou hast given us in 
our Saviour Jesus Christ. Amen.” Without prayer there 
Can be no worship: as no man can expect to receive spiritual 
help, unless he pray for it; and if he receive not spiritual 
help, he cannot worship God in the spirit. And we may add, 
unless he acquaint himself well with the truth, the holy scrip¬ 
tures, he cannot pray as he ought; as Without their direction, 
he cannot know his wants, nor those promises which ensure 
the blessings which he needs; he must therefore at all oppor¬ 
tunities, hear them read, preached and expounded:— read 
them himself with the deepest attention and seriousness:— 
mark every portion that is suited to his state, whether it be a 
threatening or a promise:— learn, to know himself, his God, 
and his Redeemer; his interest and his duty by all such head¬ 
ing, reading, and marking: and he must inwardly digest the 
whole, so that they shall become a species of nourishment t(j> 
his soul, that he may grow in graces and in the knowledge of 
his Lord and Saviour Jesus Christ; and feeling a growing 
meetness for that eternal life promised in the scriptures, he 
may embrace it and ever hold it fast, that he may never be 
moved away from the hope of the gospel. Being thus always 
prepared, he may wait upon the Lord without distraction, and 
under the influence of the Spirit, and the direction of the 
Truth, worship the Lord in the beauty of holiness. 

III. —Corollary. These alone, can worship God accepta- 
bly; and our Lord adds, for the Father seeketh such to wor¬ 
ship Him: —strange words ! This unoriginated, infinite, self- 
sufficient, all perfect and independent Spirit, calls himself our 
father, teaches us to pray to Him under this character, with, 
the most gracious assurances that we shall not pray in vain- 
He calls Himself our Father, to encourage us to come to Him. 
for all the good we need. Prayer is a part of the worship* 
Vol. I. 7 e 


50 THE WORSHIP WHICH GOD REQUIRES FROM MAN * 

which God expects from his human creatures. Ask, says 
he, and you shall receive ; seek, says he, and you shall 
find : knock, he adds, and it shall be opened unto u you * 
This is the voice of a Father: now, would any man that 
had the heart of a parent, give his hungry dying child a 
stone, when he asked for bread? would he give him a 
serpent, when he asked for fish? or would he give him a 
scorpion, when he entreated for an egg ? surely NO ! And 
would God, the Father of the spirits of all flesh do otherwise ? 
His word says NO: His spirit says NO: His Church says 
NO : and His own eternal and loving nature says NO. God 
the Father, will for Christ's sake, for his own name's sake, 
and for His truth's sake, give His Holy Spirit to them that 
ask Him. Have not the fathers of our flesh eared for us, 
laboured for us, fed us, clothed us, instructed us, and defended 
us ? Have they not even risked their lives for us ? And what 
will not our heavenly Father do ? Is it not from Him, that all 
love, all bounty, all affection, all parental tenderness proceed ? 
And when the streamlets are so abundant, what may not be 
expected from the fountain, —rather from the shoreless bot¬ 
tomless inexhaustible ocean —of eternal love ! He is seek- 
ing for those who pray and adore, seeking for an opportunity 
to do them good, seeking to save them, to pardon, sanctify, 
and seal them heirs of eternal life. He is seeking to save 
them, to pardon, sanctify, and seal them heirs of eternal life. 
He is seeking for those who pray and adore, but where does 
he find them! Are you who hear, such ? Does God who 
searches and kuows the heart, see in you, the ardent sigh, the 
humble importunate petition, the flowing tear, the penitential 
pang, the hungering and thirsting after righteousness ? Does 
he hear from each of you, the expression of the whole of 
these indiscribable feelings, “ Save Lord, or I perish!” “ Heal 
my soul, for I have sinned against thee I” “ Lord be merci¬ 
ful to me a sinner!” Then, he that was seeking, has found 
you, you are the worshippers whom he has sought; and He 
is now come to save you with all the power of an eternal life. 
Let us adore Him for His past long-suffering; let us ever 
implore Him for His mercy; let us thank Him for His past 
favours; and let us live a life of loving obedience to Him 
here, that we may live with and praise Him for ever and 
sever! Amen. 


A DISCOURSE ON JOHN IV. 24. 51 

Let us for a few moments review the whole. 

1. There is a God, the cause* of all things, the Fountain of 
all perfection, and the source of all being : without parts or 
dimensions, for He is, eternal : filling the heavens and the 
earth, pervading, governing, and upholding all things, for He 
is an infinite spirit. 

2. This God can be pleased with that only, which resem¬ 
bles Himself: therefore, He must hate sin and sinfulness: 
and can delight in those only, who are made partakers of the 
divine nature. And he alone, is the great inspirer of the 
human soul. 

3. As all creatures were made by Him, so all owe to Him 
Reverence and obedience . But to be acceptable to this pure 
and infinitely wise and holy Spirit , the worship which is of¬ 
fered, must be of a spiritual naturemust spring from the 
heart , through the influence of the Holy Ghost: and it must 
be in truth; not only in sincerity , but performed according to 
that divine revelation which He has given of Himself to man. 

4. A man worships God, when he conceives aright of His 
majesty and of His mercy. He worships Him in Spirit , 
when under the influences of the Holy Ghost, he brings his 
understanding to be illuminated , his judgment to be inform¬ 
ed and corrected: his will to be influenced , all the purposes 
and passions of his heart to be refined and purified: and he 
worships Him in Truth when every act of his religious life 
is guided and regulated by His word. They who thus wor¬ 
ship God, are pleasing to Him, live holily and happily, die 
triumphantly, and shall rise and reign with Him gloriously 
to all eternity. Reader, This is the portion which God in 
Christ has intended for thee ! 


SERMON III. 


THE PLAN OF HUMAN REDEMPTION. 


GALATIANS, CHAP. iv. ver. 4—7. 

4 . r/ ©T£ tjX6z to ‘TrXqptu/xot too fflovov, l^oz7rzerTztX£V o Gz)><; tov 

i)tov ccotoZ yzvo/^svov lx •yvvcctxor, yzyo/xzvov Ctto vopcov* 

5 . 'lvoi TOOT 07TO VOfJLOV l^OVyopurV), IVCC TJJV VtoGzTtOCV U7To\clfl6>[JlZV. 

6. ’oTl $£ ZTTZ 1)10), lj'CC7TSFT£[\eV 0 ©f0$ TO IhlsZ/XOl TOO *Y<ey Ctl* 

too It S’ ToiS x.oipSt<x,T ofAtoV) xpei^ov, ‘Afifioi, o FIotTyp. 

7. "Qttz ovx sti z\ JowAof’j #AA* vtfo* z} thos, xct) xXtjpovopcoq 

QzoZ chu XplTToZ . 


4. But when the fulness of the time was come, God sent forth His Son, made of a wo¬ 

man, made under the law ; 

5. To redeem them that were under the law, that we might receive the adoption of 

sons. . . <* * 

|5. And because ye are sons, God hath sent forth the spirit of His Son into your hearts, 
crying Abba, Father. 

7. Wherefore, thou art no more a servant, but a son ; and if a son, then an heir of 
God thrgugh Christ. 


The observations which I am about to make upon these 
very important passages, I shall introduce with the three fol¬ 
lowing propositions, which have acquired the power of incon¬ 
trovertible axioms among religious people. 

I. God is too wise to err. 

II. He is too holy to do wrong. 

III. He is too good to be unkind , 

I. His wisdom is seen in the order and arrangement of 
His plans. Confusion is the offspring of folly: order be¬ 
longs to wisdom , and invariably proceeds from it. Hence, 
every work of wisdom must be properly planned, and have 








A DISCOURSE ON GAL. IV. 4-7. 


53 


proper time for its commencement, and proper place for its 
establishment. Previously to creation there were neither time 
nor space; for time signifies measured and limited duration, 
and space signifies that, in which time has its admeasurement 
and limitation, and \he place in which created beings exist. 

Time and space are properly consequences of creation, and 
could not previously have existed. All was eternity , and this 
was inhabited by God. The revolutions of the heavenly 
bodies ascertained time : the place where created beings exist 
is space. Without a creation we can have no idea of time: 
without created beings we can have no proper idea of space; 
for what is unlimited space, and what is infinite duration, but 
eternity ? 

Mr. LocJce and others say, “ We acquire the idea of time in 
general, by considering any part of infinite duration as set out 
by periodical measures but what parts can infinite dura¬ 
tion have? We must have the idea of time , before we can 
form any conception either of parts or duration. Absolute 
time , which is considered without relation to bodies, or their 
motions, is either an inaccurate expression, or another word 
for eternity: for time is no other than a mode of duration, 
marked by certain periods and measures; but chiefly by the 
revolution of the planets around the sun, or what is called the 
revolution and motion of the sun , which is not accurate. Space 
is generally conceived to have modes of existence, such as 
distance , capacity , extension , and duration. 

When considered in length , between two bodies, it is the 
same as distance. 

When considered in lengthy breadth , and thickness , it is the 
same as capacity. 

When it is considered between the extremities of matter, 
which fills the capacity of nature with something solid, tangi¬ 
ble, and moveable, it is the same as extension. 

And when it is considered as always existing in all or any 
of the above modes, it is the same as duration . 

Absolute space , which is considered without regard to any 
thing external, always remaining the same, being infinite and 
immoveable, is either a confused idea expressing nearly the 
same as time , or is here confounded with eternity. I contend, 
therefore, that both time and space necessarily suppose crea¬ 
tion, and, independently of that, convey no accurate idea. 


54 


THE PLAN OF HUMAN REDEMPTION : 


When God by creation had struck time out of eternity He 
appears to have divided it into certain portions or periods , 
each being what the Apostle calls here a vrXKpa^ct pleroma , a 
full round, or complete revolution in itself. So there was 1. 
A pleroma for the patriarchal state, the duration of which 
was about 2,000 years, commencing with the creation , and ex¬ 
tending to the giving of the law. 2. This was followed 
by the legal or Jewish pleroma , which commenced with the 
Exodus from Egypt, and passed down to the incarnation of 
Christ, embracing about the same period. And 3. The Chris¬ 
tian pleroma , which, commencing with the birth of our Lord, 
probably will include the remainder of time, to the end of the 
world. It is to this last that the Apostle here alludes, ore 
yxQe to nXypaptot, row xpovov. But when the fulness of the time 
was come , when that point arose, in which God had deter¬ 
mined to manifest His great designs in the redemption of the 
world, he sent forth his Son made yevoptevov, (rather yewaptevov, 
born) of a woman , made under the law , to redeem them that 
were under the law , &c. Thus when the pleroma was com¬ 
pleted, when the purposed revolution that was to usher in the 
Messiah arrived,— before which it would have been improper 
to have introduced Him, and after which it -would have been 
equally improper to have delayed His manifestation,—God’s 
wisdom that cannot err , having laid the plan, brought it to 
existence by His power and providence. 

But it m^y be asked, If sin entered into the world nearly as 
soon as the first man was created,—and, if without the incar¬ 
nation of Christ its influence could not be counteracted, nor the 
souls of men saved,—why was the manifestation of the Mes¬ 
siah delayed for nearly 4,000 year^ ? 

1. This is a captious question, meriting little notice, and 
may be sufficiently answered by the proposition now under 
consideration, God is too wise to err. A Being infinitely wise 
and intelligent, never can do any thing either foolish or unne¬ 
cessary. He does always what is right, —and in that time, 
in which it is best to be done. Had the incarnation been ne¬ 
cessary before, it would have taken place—had it been im¬ 
proper then , it would have been delayed. This is sufficient 
to satisfy the reason and common sense of every candid in¬ 
quirer. 




A DISCOURSE ON GAL IV. 4-7. 


55 


2. As to the reason why God should have done it then and 
not before nor after, —this is hidden in the Divine mind ; and 
is probably such as can only be comprehended by Himself. 

3. But the question is in itself absurd, because it involves 
subjects that concern the infinite free agency of God alone, 
and are consequently beyond the comprehension of man. 
For, as well might it be asked, Why did God delay the creation 
of the world and man so late, that it took place, according to 
the best reckonings, only between five and six thousand years 
ago ? To this I answer, it was all eternity before ; that eter¬ 
nity is an infinite now before God. In whatever point cre¬ 
ation had commenced, eternity must have preceded; and were 
it only to commence now, an indivisible eternity must have 
preceded, being neither less nor more than what it then was. 
Existence must begin somewhere, and it is equal where that 
existence commences. There must be an equal eternity be¬ 
fore, and an equal eternity after. It is, therefore, absurd to 
ask when we have to do with eternity* Why did not God be¬ 
gin the work of creation ten thousand, a hundred thousand, 
or millions of millions of years before ? there must be a now 
of commencement, and that now must be the same, neither 
sooner nor later, in any point of eternity. 

4. But if the question had any just ground to stand on, 
even in appearance, all its force is destroyed by the considera¬ 
tion, that when sin took place, the promise of redemption was 
made— The seed of the woman shall bruise the head of the 
serpent. —And Jesus was, from that hour, considered as the 
sacrifice for sin : for, He was the Lamb slain from the foun¬ 
dation of the world, Rev. xiii. 18. And to this very determi¬ 
nation, do the following scriptures refer : John xvii. 24, Thou 
iovedst before the foundation of the world; —Eph. i. 4., He 
hath chosen us in Him before the foundation of the world ;— 
1 Pet. i. 18, 20., Ye were redeemed — by the precious blood 
of Christ—who was forc-ordained before the foundation of the 
world. And through this Divine Intention, all the oflerings 
of the Patriarchs, and sacrifices of the Jews, had their effica¬ 
cy : and millions were saved through the blood of the Cross, 
who lived and died some thousands of years before Jesus ex¬ 
pired on it. This is a farther proof of the wisdom of God’s 
plans; and, that He is too wise to err. 

II. He can do nothing wrong. This rests on His holiness 


56 


THE PLAN OF HUMAN REDEMPTION : 


and justice. What He plans must be as holy as it is wise, 
and as necessary as it is holy; for He can do nothing that is 
useless. These three points meet in the incarnation of Christ, 
— Wisdom, holiness, and what is indispensably necessary.- 

1. Nothing but God’s wisdom could have found it out. 2. 
Nothing but His holiness could have required it; and 3. So 
necessary was it, that nothing else could have availed for the 
salvation of the world. These are positions which are capable 
of the most satisfactory proof: and have been often demon¬ 
strated. 

III. He can do nothing that is unkind. This is founded 
on His goodness and His mercy. 1st. Through His goodness 
He made man ; and made him capable of union with Himself, 
that he might be happy through His goodness, 2. Every thing 
He docs in the administration of His providence is good , and 
manifests His kindness. He sends His rain upon the just and 
the unjust; and causes His sun to shine upon the evil and upon 
the good. 3. Every thing that He permits to be done, though 
without a direct tendency in itself to promote the good of His 
followers, he overrules or counteracts so as to make it work 
together with His providence and grace, in such a way as to 
promote the welfare of them that trust in Him. Here they 
may rest satisfied, that xvhatsoever He does is the best that can 
be done, and is all that should be done : being what is just 
and necessary. 

I. All this may be applied to the scheme of human redemp¬ 
tion. 

1. Man being made in union with God, formed a part of the 
heavenly family. 

2. Man, fallen into sin, lost this union, could be no longer 
a child of God, nor be entitled to any of the family rights, be¬ 
cause no longer a partaker of the Dixdne nature. 

3. God purposes to restore man to forfeited rights and privi¬ 
leges ; but in order to this He must bring back his sonship: 
but this must be by adoption, as the natural filiation is irreco¬ 
verably lost. 

4. In order to this, Jesus Christ is born of a woman, and 
thus assumes the nature of man; that this nature might be 
ennobled and dignified by a union with His own. 

5. The incarnation of Christ is a mystery that cannot be 
comprehended by the human mind: hoxv, in the man Christ 


A DISCOURSE ON CAL. IV. 4-7. 57 

Jesus, the fulness of the Godhead bodily could dwell, surpasses 
the power of human reason ; but it is not more difficult than 
the union of the soul and body of man. We believe the lat¬ 
ter' to be a fact; the former is not less so. Our own power 
of ratiocination is a proof that we have an immortal spirit. 
The miracles of Christ prove his indwelling Deity. 

6. Whatever He suffered or. did, as God manifested in the 
flesh, was for man; and must have reference to all those who 
are partakers of human nature: and if it can be proved that the 
whole human race sprang from one human pair, then, the be¬ 
nefits of Christ’s incarnation must extend to every human soul. 
This argument cannot be refuted. 

II. But why should Christ suffer ? 

1. He suffered for man, in consequence of His purpose to 
redeem man. 2. For this vfery purpose He became incar¬ 
nate. 3. He put Himself in the place of the whole human 
race, for the very purpose of suffering in their stead. 4. We 
have already seen that God can do nothing that is either 
wrong or useless. 5. As God, He had a right to assume 
man’s nature,—and as Sovereign , to expiate the offences of 
man by his sufferings in that nature. 6. It was right that He 
should do so—else He had not done it. 7. It was necessary 
—for he can do nothing that is useless. 8. By His incarna¬ 
tion and suffering He made an atonement for their sins. 9. 
It is a maxim in law and justice, that the goods of the spoiler 
shall recompence the spoiled —and that the nature that trans¬ 
gresses, shall either suffer or compensate. On this principle, 
Christ acted as the representative of, and substitute for man: 
and thus, not only made an atonement for iniquity, but by His 
merit, acquired a right for man to be restored to his forfeited 
privileges, and to be brought back by adoption into the heav¬ 
enly family. 10. Nothing can be clearer from the Scriptures 
than, that God willed all this : He had a right to do so—it 
was just to do so—for, His will is ever holy, just and good. 

III. In what slate was man, to render all this necessary 

(1) He was out of the family, and cut off from all its rights. 

(2) He was under the law, under its curse and condemna¬ 
tion, because he had sinned. 

(1) He was out of the family —Having lost the Divine Im¬ 
age, he could no longer be in the favour of God: and could 
no longer be considered as a part of that family. And he 

Vol. I. 8 e # 


58 


THE PLAN OF HUMAN REDEMPTION : 


must be restored to it, in order to regain its rights and privi¬ 
leges. We have already seen that the recovery of his natural 
filiation was utterly impossible; and the only way of being- 
restored to the family, was by adoption, and this is so im¬ 
portant a point, that it requires a particular consideration. 

1. Adoption, adoptio, from ad, to or into, and opto, I choose,- 
called uioQencc by the Greeds, from utov 6e<nr, the making or 
acquiring a son,—signifies the act of receiving a stranger into 
a family, and conveying to him all the rights, privileges, and 
benefits belonging to a natural or legitimate child;—the re¬ 
ceiving the child of a stranger into a family where there was 
none. 

2. This did not exist in the Jewish law; it was properly a 
Roman custom, and among them, was regulated by law: and 
it is to adoption, as practiced among the Romans, that the 
Apostle alludes in this place, as well as in various others in his 
epistles. 

3. Among the ancient Romans, every house had its altar, 
its religious rites, and its household gods. All these being con¬ 
sidered as most sacred, were ever to be continued in that family : 
and on this account, if the family were in danger of becoming 
extinct through want of children, adoption was admitted, that the 
family and its sacred rites and gods might might be preserved^ 
This was one of the laws of the very ancient twelve tables, 
so celebrated in the history of ancient Rome. The words as 
I find them in Pothier' s most accurate edition of the Pandects 
of Justinian, are as follows—(the reason of the law being set 
down at large) sacra privata perpetua maneNto : Let pri¬ 
vate sacred things, (or, household gods) remain for ever . 

4. It may be necessary to introduce the whole passage, 
though I have given the substance of it above. Adoptivus 
originem hanc apud Romanos, fuisse censent doctores: quod' 
cum unaquoque familia, sacra sua privata, focos et aras ha- 
beret, de quibus lege xii. Tab. cautum erat, Sacra privata 
perpetua manento ; omni ope nitebantur Romani, ne icta 
Sacra interirent: adeoque, deficiente prole naturali, curabant 
aliquem per adoptionem in suam gentem et familiam et sacra 
transire, ut per illam hcec sacra perpetuarentur. 

Lib. I. Pandectar, Tit. vii. art. 1. vol. 1. p. 24. 

“ The learned suppose this to have been the origin of adop¬ 
tion among the Romans: That each family should possess it« 


A DISCOURSE ON GAL. IV. 4 - 7. 59 

own private sacred things, (or household gods) its hearth, and 
altars, concerning which in the laws of the Twelve tables it 
was ordered, Let the private sacred things remain for ever :— 
The Romans strove by all means to preserve those sacred 
things from perishing; and therefore in the failure of natural 
offspring, they took care that some one should be adopted into 
the race and family, and the possession of the religious rites of 
the family, that so these privileges might be perpetuated.” 

5. When then a child was to he adopted into a strange family, 

his father took him, and presenting himself and his son before 
the magistrate, and five witnesses who were Romans, he said, 
Mancipo tibi hunc filium qui meus est. “ I emancipate to thee 
this my son.” Then the adopting father, holding a piece of 
money in his hand, and at the same time taking hold of the 
son, said, Hunc ego hominem jure Quiritium meum esse aio, 
isque mihi emptus est hoc cere, &c. “ I declare this man to 

be my son according to the Roman law, and he is bought by 
this money;”—and then gave, it to the father, as the price of 
his son, &c. 

6. Every Roman father had the right of life and death over 
his children, even as they had over slaves . In the case of 
adoption, this right was surrendered by the natural father to 
the adopting father, and the person adopted entered into this 
new family as if it were his own naturally. He took his 
adopting father’s name, and had a legal right not only to food, 
raiment, and all the comforts of life, but also to the inheri¬ 
tance —all the relatives of the new family bore the same 
relation to the adopted, as if they had been naturally his own: 
and in all privileges, rights, and legal transactions, he was the 
same as if he had been born in that family. 

7. But he was still amenable to the laws, and must be 
in every respect obedient, attentive to the family honour, and 
to its interest. In case of rebellion against the parent, he 
might be put to death; for the adopting father had the same 
authority over the adopted son as his own natural father had. 

8. As a father might disinherit his son, so might the adopt¬ 
ing father, disinherit the adopted. For it must be considered, 
that the adopted son, while he stood in the state and privileges 
of a natural child, had no privilege beyond such. 

Without extending the parallel farther than strictly necessa¬ 
ry, we may observe;— 


60 


THE PLAN OF HUMAN REDEMPTION : 


1. That as a man had lost all the privileges of his natural 
filiation; to regain them, he must be received into the family 
by way of adoption. This was the only mode. 

2. This adoption supposes that he is entirely cut off from 
the old family , having no longer any legal relation to, nor 
connexion with it. 

3. That he is received into the new family , to be entirely 
under the rule and government of his adopter: to be employ¬ 
ed as he shall choose to employ him : and to be entirely at his 
disposal in body, soul, and spirit. 

4. That as by this transaction he becomes an heir in the 
new family, so he is to enjoy those privileges while he acts ac¬ 
cording to the law, in that case provided; and to the rules and 
constitutions of the father’s house. 

5. That his old consanguinity is now changed. That he 
is considered of the same blood with the new family; standing 
no longer in any filial relationship to any other. 

6. That he takes the very name of his adopting father, and 
is to be in every respect conformed to that family. 

To apply these more particularly. 

1. Man having sinned against God, ceased to be His son: 
for, in order to constitute filiation, it is essential that the child 
share the same nature with the father: as God’s nature is 
holy, pure, and perfect; when man sinned, he lost his con¬ 
formity to this nature : he lost the image of God in which 
he was created; and became unholy, impure, and imperfect. 

2. To restore him, the way of adoption only was left; 
and that could not have taken place, had not a previous 
adoption taken place, viz. the adoption of human nature by 
Jesus Christ: therefore says the Apostle, in the fulness of time 
God sent forth his Son , born of a woman i thus He adopted 
human nature, our flesh and blood—that He might make 
proper way for the adopting of our whole nature, flesh and 
spirit—into the family of God. 

3. This adoption, therefore, supposes, and absolutely re¬ 
quires that he be cut off from the old stock, and grafted 
into the new: leaving behind him all his sins, sinful habits, 
sinful companions, and sinful dispositions: being no longer of 
his old father the devil, nor in any respect doing his lusts, 
performing his will, or associating with his followers; and 
ifhat, as the old consanguinity is changed, he now stands in 


A DISCOURSE ON GAL. IV. 4-7. 61 

relation only to God, holy angels, and holy men : and that he 
is bound to maintain in every respect, the honour, dignity, 
and respect of the Divine Family into which he is adopted. 

4. In being adopted by God, he is no longer his own —he 
is God’s right:—body, soul, and spirit belong to his heavenly 
Father. He is ever to feel himself absolutely at the disposal 
of God, and is bound, if he would enjoy the privileges of the 
family, to take God’s word for the rule of his life: and God’s 
Spirit for the regulator of his heart and affections. 

5. And this obedience to the will of the Father, and con¬ 
formity to the Ruler of the Family, are founded on the state 
of salvation into which he is brought; and the ineffable privi¬ 
leges to which he has. now a right—he is an heir of God,*and 
a joint heir with Christ Jesus. 

6. That, as by this adoption he acquires a new nature, so 
he has a new name —he is called after God; a son of God , a 
child of God, an heir of God. —But, properly, the family name 
is Saint , all the adopted children are called to be saints : for 
holiness becomes God’s house and family for ever. Where 
there is no saintship , there is no adoption , and consequently 
no heirship , and no inheritance. To this most important 
part of the adoption the Apostle alludes, Rom. viii. 14, As 
many as are led by the Spirit of God, they are the sons of 
God —and they receive the spirit of adoption , whereby they cry 
Abba, Father , ver. 15. And in consequence of this adoption, 
they are to be conformed to the image of God's Son , ver. 29, 
who will at last change their vile body , and make even it, like 
unto His glorious body, according to the energy whereby He 
is able to subdue even all things to himself. Phil. iii. 21. 
Thus they have the family name, the family nature, and the 
family privileges —and these are inseparable from each other: 
for as one of our nervous writers said, Every man is either 
a saint or a brute. 

(2) But men were not only out of the family —having nei¬ 
ther rights nor hopes; but they were under the law. 

The Law here, though generally understood to signify the 
Mosaic law, both moral and ritual, more properly means the 
moral law itself, by which every human being is bound “ to 
love God with all his heart, soul, mind, and strength, and his 
neighbour as himself —where this law is written in the heart, 
universal obedience will be secured. He that loves God, will 

VOL. I. 


V 


62 


THE PLAN OF HUMAN REDEMPTION ! 


jkeep His commandments—he that thus loves his neighbour, 
will do him no hurt, but on the contrary every kind office. 
On every human soul this law is binding, even naturally con¬ 
sidered : for it was the law under which man was made. But 
the law, as given by the ministry of Moses, explained, en¬ 
forced, and sanctioned this law: and all its sanctions are sum¬ 
med up in these fearful words : Cursed is every one that con~ 
tinueth not in all the things that are written in the book of the 
law to do them. To be made under the law , is to be made 
under the obligation to keep this law; and if broken, the be¬ 
ing made under it , signifies to be liable to its curse . As all 
therefore have broken this law—have sinned against God, and 
against their neighbour ,—they are cursed of the Lord , are 
/exposed to His wrath and to everlasting perdition. 

Jesus our Lord was incarnated, that He might redeem 
them that were under the law, im Elctyopary, that he might 
buy or purchase them back —this refers to the act of adoption ; 
the adopting father, as we have seen, laying down a sum of 
money, and declaring, as the law in that case required, the 
person adopted to be his son, and to be purchased with that 
money which he then laid down; and which the natural pa¬ 
rent accepted. But the price paid down in this redemption, 
is no less than the blood and life of Christ Jesus ; and to this 
.circumstance St. Peter refers when he says, Ye know that ye 
were not redeemed with corruptible things , as silver and gold , 
from your vain conversation , received by tradition from your 
fathers; but with the precious blood of Christ as a lamb with¬ 
out blemish and without spot , 1 Peter i. 18, 19. And there¬ 
fore they are exhorted to be obedient children not fashioning 
themselves according to the former lusts in their ignorance ; 
hut as he who had called (adopted) thern was holy , so should 
they be in all manner of conversation , ver. 14, 15. The 
wealth of universal nature could not have availed to buy back 
the souls, whose inheritance had been forfeited by being sold 
under sin. It required that price, all price beyond, to pro¬ 
cure the right and privileges of this heavenly adoption for a 
ruined and lost world. 

IV. The Apostle adds, that now being adopted and made 
sons, God hath sent forth the spirit of his Son into their hearts; 
and here he shows the privileges of the state into which they 
were brought. 


A DISCOURSE ON GAL. IV. 4-7. 


63 


in order to accomplish man’s salvation, God sent forth His 
Soji , o ©eoc; ray viov uvrov —He sent Him from 

Himself —He who was the Eternal Logos, that lay in His 
bosom, He sent Him forth to be incarnated by the energy of 
His own Spirit, in the womb of the Virgin: and when He had 
said, done, and suffered all that became Him as the Messiah 
and the Redeemer of man, and had purchased eternal redemp¬ 
tion for us, and appointed His apostles and their successors to 
proclaim repentance and remission of sins in His name; and 
had sent forth His Spirit to give energy to their words; then, 
to as many as turned from their sins by repentance, and laid 
hold on the sacrificial offering of Christ by faith, that same 
Spirit He hath sent forth (e|ct —sent it from his Son 

Jesus, as Jesus was sent forth from Himself) attests their re¬ 
demption, to every penitent and believing soul which He had 
purchased by His blood. 

It is not therefore a heavenly or Christian disposition of the 
heart, from which the believer collects the evidence of his 
salvation, and through that infers its certainty; it is from the 
Spirit of God Himself,—a Spirit as truly sent forth to bear 
this witness as Jesus was sent forth to purchase the blessing 
by His passion and death. And this Spirit and His Testimony 
Jesus Christ had particularly promised, John xiv. 16, 17, and 
characterizes Him as the Spirit of truth that proceeds from 
the Father, and should testify of Him, John xv, 26: for such 
matters as these were of too great importance to be left to the 
Conjectures of men; as some would be liable to bear their 
own testimony that they were in the Divine favour, to whom 
God had witnessed no such thing. 

This adoption is manifested to believers two ways —I. 
Negatively ; and II. Positively. 

I. Negatively. 

1. By the removal of their guilt,—giving them ease and 
peace of conscience. 

2. By taking away their darkness, and diffusing throughout 
their souls His heavenly light. 

3. By removing their burthensome miserable sense of guilt, 
so that they no longer feel self-condemnation, beyond which, 
the soul cannot suffer an evil more distressing on this side 
eternity. Hence they feel no longer that dreadful apprehen- 


64 


THE PLAN OF HUMAN REDEMPTION : 


sion of God’s wrath; that fearful looking for a fiery indigna¬ 
tion that shall devour the adversaries. 

II. Positively. 

1. The Holy Spirit is sent forth to witness with their Spirit. 
He is to bear His testimony where it is absolutely necessary, 
—where it can be properly discerned,—where it can be fully 
understood, —and where it cannot be mistaken:—viz: in their 
hearts ; or, as St. Paul says, Rom. viii. 16, the Spirit itself 
heareth witness with our Spirit. The Spirit of God with the 
spirit of man— Spirit with spirit —Intelligence with intelli¬ 
gence—the testimony given and received by the same kind of 
agency. A spiritual agent in a spiritual substance. 

2. This witness is not borne in their passions, nor in ini 
pression made upon their imagination ; for this must be from 
its very nature doubtful and evanescent: but it is borne in 
their understanding, not by a transitory manifestation, but con¬ 
tinually: unless a man by sins of omission or commission, 
grieve that Divine Spirit, and cause Him to withdraw His tes¬ 
timony, which is the same thing as the Divine approbations 
And God cannot continue to the soul a sense of His appro¬ 
bation, when it has departed from the holy commandment tha 
was given to it. But even in this case, the man may return 
by repentance and faith to God, through Christ, when pardon 
will be granted and the witness restored. 

3. Wherever this Spirit comes, it bears a testimony to it¬ 
self. It shews that it is the Divine Spirit by its own light; 
and he who receives it is perfectly satisfied of this. It brings 
a light, a power, and conviction, more full, more clear, and 
more convincing to the understanding and judgment, than they 
ever had, or even can have, of any circumstance or fact brought 
before the intellect. The man knows that it is the Divine 
Spirit, and he knows and feels that it bears testimony to the 
state of grace in which he stands. 

4. So convincing and satisfactory is this testimony, that a 
man receiving it is enabled to call God ms Father, with the 
utmost filial confidence. Surprised and convinced, he cries 
out at once, Abba, Father! My father! My father! Having 
as full a consciousness that he is a child of God, as the most 
tenderly beloved child has of his filiation to his natural parent. 
He has the nXypaxpoptcc mo-reas, the full assurance of faith — 
the meridian evidence that puts all doubts to flight. 


A DISCOURSE ON GAL. IV. 4-7. 


65 


5. And this, as was observed above, continues —for it is the 
very voice of the in-dwelling spirit : for xpccgov, crying , is not 
only the participle of the present tense, denoting the con¬ 
tinuation of the action; but being neuter , it agrees with to 
’Tnevpoi tov otov mvtov, the Spirit of his son — so it is the Di¬ 
vine Spirit which continues to cry Abba, Father! in the heart 
of the true believer. And it is ever worthy to be remarked, 
that when a man has been unfaithful to the grace given, or has 
fallen into any kind of sin, he has no power to utter this cry. 
The spirit is grieved and has departed, and the cry is lost! 
No power of the man’s reason, fancy, or imagination, can re¬ 
store this cry. Were he to utter the words with his lips, his 
heart would disown them. But on the other hand, while he 
continues faithful, the witness is continued, the light and con¬ 
viction, and the cry, are maintained. It is the glory of this 
grace that no man can command this cry: and none can as¬ 
sume it. Where it is, it is the faithful and true witness: 
where it is not, all is uncertainty and doubt. 

But this is not the only privilege of the godly: though by it 
they hold communion with God; yet it is continually in effect 
saying, Arise and depart, for this is not your rest. For they 
are begotten again unto a living hope by the resurrection of 
Jesus Christ from the dead, to an inheritance incorruptible and 
undefiled, and that fadeth not away, reserved in heaven for 
them who are kept by faith through the power of God, unto 
salvation, 1 Pet. i. 3—5. Hence says the Apostle in the Text, 
If sons, then heirs. 

The sonship or adoption, we have already seen: the heir¬ 
ship now follows. An inheritance may be acquired three se¬ 
veral ways :—1. By purchase. 2. By gift. 3. By natural 
right. In this last way, the children of the family only, can 
inherit—they must be children, either natural and legal, or 
adopted, in order to have this right. 

1. As the inheritance mentioned here, must be of infinite 
value, it cannot be purchased, and the persons in question, 
being all sinners, and having come short of the glory of God 
have nothing to pay. 

2. It cannot be acquired by gift, for the persons of whom 
we speak, have sinned, and are under the curse of the law: 
and God being infinitely one, and all His attributes in absolute 

Vol. I. 9 t* 


66 


THE PLAN OF HUMAN REDEMPTION ! 


harmony, He can do nothing by mercy and bounty, that has 
not the full approbation of His holiness and justice. 

3. The inheritance by natural or adoptive right is that alone 
which can be intended here; hence the Apostle says in a 
parallel text, Rom. viii. 17, If children then heirs. And in 
the Text, the Apostle reasoning on their adoption , says Where¬ 
fore thou art no more a servant , (dovMs, a slave) but a son. 
The slavery and disgrace of the sinful state were now ended; 
and, being received into the heavenly family, they were enno¬ 
bled by the admission; and enriched by the inheritance. The 
children of the family alone have the right to the paternal in¬ 
heritance :—none can inherit that have not this family right— 
hence no soul can ever obtain heaven, that is not born of God. 
Vain, therefore, is the expectation of heaven when we come 
to die, if we have not formed a part of the family of God 
while in life. 

But it may be necessary to speak more particularly on the 
nature of this inheritance. It is generally considered the state 
of eternal glory, which implies three things : 1. An absence 
of all suffering, pain, sin, and evil. 2. The presence of all 
good, both of the purest and most exalted kind. And, 3. 
The complete satisfaction of all the desires of the soul, at all 
times, and through eternity, without the possibility of decrease 
on the one hand, or of satiety on the other, or of any termi¬ 
nation of the existence of the receiver or the received. This 
is ineffably great and glorious, but the Apostle exceeds all this 
by saying, an heir of God. It is, therefore, not heaven mere¬ 
ly ; it is not the place where no ill can enter, and where pure 
and spiritual good is eternally present; it is not merely a state 
of endless blessedness in the regions of glory; it is GOD 
HIMSELF;—God in his plenitude of glories ;—God, who, by 
the eternal communications of His glories, meets every wish and 
satisfies every desire of a deathless and imperishable spirit, 
which He has created for Himself, and of which Himself is the 
only portion. To a soul composed of infinite desires, what 
would the place or state called heaven be, if God were not there ! 
God then is the portion of the soul, and the only portion by 
which its infinite powers can be satisfied. How wonderful is 
this lot! A child of corruption lately a slave of sin and heir of 
perdition—tossed about with every storm of life—in afflictions, 
many, and privations oft—having perhaps scarcely a place to lay 


A DISCOURSE ON GAL. IV. 4-7. 


67 


his head—and at last prostrated by death, and mingled with the 
dust of the earth—hut now how changed! The soul is re¬ 
newed in glory—the bpdy fashioned after the glorious human 
nature of Jesus Christ, and both joined together in an indes¬ 
tructible bond, clearer than the moon, brighter than the sun, 
and more resplendent than all the heavenly spheres ; for hav¬ 
ing conquered and triumphed in the church militant, it is now 
sat down with Jesus on His throne, as He, having overcome, 
is sat down with the Father on the Father’s throne ! Hal¬ 
lelujah ! The Lord God Omnipotent reigneth! And His 
children, His followers, and confessors, shall reign with Him 
for ever and ever ! Amen. 

V. As God never does any thing without a reason and a 
proper object , so He concludes this wonderful display of His 
mercy to sinners in their adoption and glorification, by adding 
xpirrcv, through Christ—for Christ's sake—on Christ's ac¬ 
count : intimating that this is done through and for him. That 
no other consideration could have been a sufficient reason why 
He should have sent forth His Son, and why this Son should 
have suffered and died. 

This incarnation, passion, and death, have amply justified 
* the Divine wisdom in the plan, and the Divine power and 
goodness in the execution of it. The glory also that shall be 
revealed in the redeemed of the Lord ; the exceeding great 
and eternal weight of glory which those shall enjoy who 
have washed their robes, and made them white in the blood of 
the Lamb ; who have followed Christ in the regeneration, and 
been faithful unto death. All, all manifest the power and mercy 
.of God through Christ. 

Add to this, the glory that shall redound to the name of God 
and the Lamb throughout eternity on this account: the won¬ 
derful, and to us now, ineffable displays that shall be made 
of the holiness, justice, goodness, mercy, and long-suffering 
of God, all exercised in the work of redemption;—the as¬ 
tonishing mystery of Providence, which has conducted the 
whole scheme of salvation, through the Patriarchal, Mosaic, 
and Christian dispensations, to the end of the world, which 
shall then be unravelled; all seeming contradictions reconciled; 
all apparently insulated operations connected in the one Great 
"Whole. The discovery in what degrees and manners the Di¬ 
vine energy counter-worked the spirit of evil that was in the 


68 


THE PLAN OF HUMAN REDEMPTION : 


world, and preserved man in a salvable state ; and how, for the 
accomplishment of His most gracious purposes in the -salva¬ 
tion of a lost world, He raised one and depressed another, 
turning the nations upside down; ever causing all things to 
work together for good to them that loved Him. The won¬ 
ders of Creation , the wonders of Providence , and the won¬ 
ders of Grace , all produced, guided, governed, and directed 
by this Sovereign Christ —and notwithstanding the malevo¬ 
lence of Satan and his angels, the opposition and gainsaying 
of wicked men , and the evil produced by the unfaithfulness 
of those who professed to be his friends; they shall see all 
resulting here , in glory to God in the highest, peace and good 
will to men, and in the other world, issuing in the eternal hon¬ 
our of Him who loved us, and washed us from our sins in His 
own blood, and made us kings and priests unto God and His 
Father: to whom be glory and dominion for ever and ever, 
Amen! 

Thus then the fulness of all times prepares for, and in¬ 
troduces the fulness of the manifestation of God through His 
Christ by the Eternal Spirit, which shall continue through that 
duration that is unlimited by time, and which is inhabited by 
Jehovah Himself. 

These are subjects, the full discovery and contemplation of 
which by immortal spirits, exalted and sublimed in all their 
powers, cannot fail to afford ineffable satisfaction and delight. 
Besides, the farther manifestations of God in all the perfec¬ 
tions of His nature—each perfection being infinite, and infi¬ 
nitely glorious, shedding endlessly its effulgence upon the 
beatified spirit, penetrating it by its ardours, and imbuing it 
with its wisdom, holiness, and truth, must be a source of inex¬ 
haustible gratification and happiness !! All this, and ten thou¬ 
sand thousand times more than this, is implied in being HEIRS 
OF GOD! To know the rest we must die! and to be 
qualified for the enjoyment, we must die in the Lord. Even 
so, Lord Jesus! 

From the positions laid down in the preceding discourse it 
appears; 

1. That the wisdom , holiness , and goodness of GOD, are 
intimately concerned and energetically employed in the work 
of human redemption. 



A DISCOURSE ON GAL. IV. 4 - 7. 69 

2. And that this was absolutely necessary from the fallen 
State and wretched condition of the human race. 

3. That it required the adoption of the nature of man, by 
the ever-blessed Redeemer, in order that He might be quali¬ 
fied as Mediator and Redeemer, to make a sacrifice for sin. 

4. That man having broken the law of God, and being un? 
der the curse, could have been redeemed in no other way. 

5. That man in order to be saved, must be transplanted from 
the family of the old Adam, and be incorporated by adoption 
into that of the new Adam; and thus being made. a child of 
GOD, he becomes in consequence, an heir of the Kingdom 
of Heaven. 

6. That in consequence of this adoption, he is no longer 
his own nor at his own disposal; but belongs entirely to Him, 
from whom he has received the adoption. 

7. That as he bears in consequence, a new name, so he 
receives a new nature, with new relations, connexions, &c. 

8. That he becomes entitled to the heavenly inheritance ac¬ 
cording to the law of his adoption, Be thou faithful unto death, 
and I will give thee a crown of life. He that endureth to the 
end shall be saved: and he that overcometh, will I give to sit 
down with me on my throne as I have overcome and sat down 
with the Fathe? upon the Father's throne. 

9. That as the natural child, by rebellion against the father, 
and treason against the state, might not only forfeit his adop¬ 
tion, and be disinherited, but also lose his life; so the spiritu¬ 
ally adopted, who was a branch even in the true vine, may be 
cut off, if it bring forth no fruit, and be cast into the fire and 
be burned. So that, though a natural son must be in refer¬ 
ence to his natural father, a son for ever; yet an adopted son 
is widely different, as he is a son not naturally, but according 
to law; and when he breaks the conditions of his adoption, 
becomes disinherited, unfiliated, and cast out of the family. 
So, once a son is not a son for ever: and, once in a state of 
grace, does not imply an infallible necessity of continuance. 

10. That when a penitent, believing soul is adopted into 
the heavenly family, his sins are all blotted out, his nature 
changed, and he is assured of the present state of grace, in 
which he stands. 1. By the removal of his guilt and condem¬ 
nation. 2. By the direct witness of God’s Spirit that he is re¬ 
ceived into the heavenly family, and is become a son of God. 


70 THE PLAN OF HUMAN REDEMPTION I 

11. That of such solemn importance is this testimony, that 
all the Persons of the ever-blessed Trinity join in it. —for the 
text says, Because ye are sons (i. e. by this gracious adoption) 
God, (the Father) hath sent forth the Spirit (the Holy Ghost) 
of his Son (the Lord Jesus Christ) into your heart crying 
Abba, Father: so that in the mouth of these three heavenly 
Witnesses, every word may be established. 

12. That the privileges of the adopted children, if they con¬ 
tinue faithful, are great and glorious beyond comprehension ; 
for they are heirs , not merely of the kingdom of heaven , but 
of God himself ; who alone is, and can be, the adequate por-» 
tion of the immortal spirit for ever. 

13. That all this adoption, its concomitant blessedness and 
eternal glory, are by and through Christ Jesus : it being only 
through His incarnation, passion, and death, that the soul can 
be saved, and God and man reconciled. 

14. That no soul profits by Jesus Christ, who does not re¬ 
ceive in this world redemption in His blood; and that this 
redemption necessarily implies, 1. The breaking of the power 
of sin; so that it has no longer dominion over them. 2. The 
removal of the guilt of sin; so that their consciences no longer 
condemn them. 3. The purification of their hearts from all 
evil tempers, passions, and appetites; so that they can love 
God with all their hearts, and worthily magnify His name; 
and love their neighbour as themselves. 

15. That, as every man by nature and practice is under the 
curse of the law, which he has broken; so he is in a state of 
the utmost danger; for should he die before he receive the 
adoption, his soul must perish everlastingly. 

16. That time is uncertain : that above all things in the 
compass of universal nature, it is the least under human con¬ 
trol ; that no man can either arrest or treasure up its moments : 
that when once past, it is irrecoverably lost: and this loss may 
be accompanied with that of an exceeding, great, and eternal 
weight of glory. 

17. That while it is called to-day, every man should hear 
the voice of the Son of God, who is now knocking at the 
door of every human heart, and crying, Come unto me all 
that labour and arc heavy laden, and I will give you rest. 

18. That he who turns from his sins, deplores them with a 
penitent heart, and believes on Jesus as having been incarnated 


A DISCOURSE ON GAL. IV. 4-7. 


71 


for him , and as having suffered and died in his stead, trusting 
only in the infinite merit of his blood; shall, as surely as 
Christ hath suffered for sinners, receive the remission of his 
sins, and a right to the tree of life, and to that inheritance 
which is incorruptible, undefiled, and that fadeth not away, 
reserved in heaven for them who are kept by the power of 
God, through faith, unto salvation. 

Wherefore, as the Spirit and the Bride say, Come; 

Let him that heareth , say Come ! 

And let him that is athirst , Come. 

And whosoever will , let him take of the water of life freely! 

He that testifieth these things, saith, Surely I come quickly ! 
Amen. Even so, Come !—Lord Jesus ! 


SERMON IV. 

GOD’S WILLINGNESS TO SAVE ALL MEN. 


A DISCOURSE IN BEHALF OF 

THE WESLEYAN MISSIONS, 

Preached at Great Queen Street , Lincoln's Inn Fields , London , 

May, 2, 1824. 


1 TIMOTHY, Chap. ii. ver. 3—6. 

3. ToZro yup xasAov xx) x7rodexTov iveii7riov roZ Xart]po$ yptav QeoZ, 

4. ‘Og 7rxMTxg xvdpaTrovg 6eXei <rc»6i}vxt, xxt hg t7rlyi*)(riv xXtiQelxg 

tX6elv. 

5. Eis yxp Qsog, ei$ xx] Mgc*/r ^5 ©sow xxi av6p&)7rav, ’'AvOpaTrog 

Xpi<rrog 'lyo-oZs* 

6. 'O doug sxvtov ctVTiXvrpov vnep Trxvreov, to pcxprdpiov xxipoli 

idiots * 

3. For this is good and acceptable in the sight of God our Saviour, 

4. Who will have all men to be saved, and to come unto the knowledge of the truth. 

5. For there is one God, and one Mediator between God and men, the Man' Christ 

Jesus, 

6. Who gave himself a ransom for all, to be testified in due time. 


In these and the preceding verses, the Apostle enjoins a 
most important duty ,— prayer for all sorts, states, and condi¬ 
tions of men; and this he recommends by motives and ar¬ 
guments the strongest that can be conceived. “ I will there¬ 
fore that supplications, prayers, intercessions, and giving of 
thanks, be made for all men—that we may lead a quiet and 
peaceable life in all godliness and honesty. For this is good 
and acceptable in the sight of God our Saviour, who will have 
all men to be saved and come to the knowledge of the truth.” 

Prayer for the pardon of sin, and for the obtaining the 

* I give the text in the original, because this is frequently referred to in the course 
of the Sermon. 







A DISCOURSE ON I TIM. II. 3 -6. 


73 


necessary supplies of grace, and continual protection from 
God;—with gratitude and thanksgiving for mercies already 
received;—are duties which our sinful and dependent state 
renders absolutely necessary. That intercourse between God 
and the soul, which constitutes acquaintance with Him, is es¬ 
sential to religion and piety. It is a good thing in itself; it 
argues a heart dependent on God, and conscious of its de¬ 
pendence : and it is acceptable to God because, as it springs 
from, so it leads to Him; and when it is exercised in behalf 
of others , it is the means of begetting and extending charity , 
humanity, and benevolence: and God crowns it with the bles¬ 
sings for which it is exercised^ For these reasons it must be 
good; and all good in principle and practice is acceptable in 
the sight of God our Saviour. 

But the words which I have particularly selected, lead to 
subjects which constitute the basis of all true religion; and I 
shall beg leave to introduce them with some general remarks. 

1. All institutions * whether human or divine, are founded 
on certain principles , which give direction and efficiency to 
those institutions. 

2. These principles spring from the reason , propriety , or 
necessity , that such institutions should be formed; that such 
principles should not only be their basis, but ramify themselves 
through all the rules and regulations formed for the proper 
conducting of such institutions. 

3. These institutions are formed to promote or accomplish a 
particular end; and such an end as justifies the motives, and 
sanctions the means and energies which are required to be 
brought into action for their accomplishment. 

If the institution be divine, it is founded on the perfections 
of God; and must necessarily partake of His wisdom , His 
goodness, holiness and truth, llewills it because He sees it 
to be right and proper. His will revealed, as the expression 
of His ineffable wisdom, holiness, goodness, and truth. What¬ 
ever He wills, must be right and just in itself, and consequently 
acceptable to all the attributes and perfections of His nature. 

Religion is the institution of God ; it expresses His will, it 
manifests His perfections; and as it concerns man , for whose 
sake alone the institution itself was formed and exists, it strong¬ 
ly points out the benevolence of its Author; because it is 
framed for the present and eternal good of the human race. 

Vol. I. g 10 






t 

74 god’s willingness to save all men : + 

In the verses before us, the Apostle lays down the principles 
of this institution— the end which it prbposes-^and tli erneans 
to be employed for the accomplishment of this end. 

The Divine purpose is first summarily declared: - ^ 

I. God wills that all men should be saved. 4 ■ y 

II. And in order to this, that they should come to the know 
ledge of the truth. 

The truth, which is to be known and acknowledged, is 
next produced in its essential principles. 

(1) There is one God. 

(2) There is one Mediator between God and meh. 

(3) This Mediator is particularly characterized as the Man 
Christ Jesus* 

(4) What He did as Mediator ,• is next declared, He gave 
himself a ransom for all. And, 

(5) This system of truth is to he testified to men m*due and 
proper times , that they may acknowledge it, and be finally 
saved. Of these in order. 

I. The purpose of God declared: He wills that all men 
should he saved. This will or decree, is founded on the fol¬ 
lowing principles. 1. He is the Creator of all. 2. He made 
of one flesh and blood all the nations of men, to dwell on the 
face of the whole earth. 3. He made man in His own image 
and likeness, that he might be happy. 4. In this original pur¬ 
pose and creating act, He had in view all the posterities of that 
one human pair which He created. None were created but 
Adam and Eve : all the rest came by* natural generation ivom 
those two. There was no distinction of original families, 
created at different times, or for different purposes: two per¬ 
sons only were created, and whatever was designed for them , 
was necessarily designed for the whole of their posterity, all 
of whom were semihally included in this first and only created, ; 
pair; being properly and physically a part of themselves, 
and continued partakers of their being. And as God intend¬ 
ed that man should spring from man after this creation; so 
He considered them as one stock , one family , of which Him¬ 
self was the Father and the Head; and however lie might in 
His Providence, scatter them over the earth, assign them dif¬ 
ferent habitations, and different bounds to those habitations: 
yet, in reference to their immortal spirits, and their eternal 
states, He made no distinction; bfit as declared here willed 


A DISCOURSE ON I. TIM. II. 3 - 6. 75 

the salvation of all: for all men , necessarily takes in the whole 
posterity of (he first pair: and that posterity is a continuation 
and extension of the*being of the human stock. It cannot ap¬ 
pear strange therefore, that God should will all men to be 
saved; for this necessarily follows from his willing the salva¬ 
tion of any: for that nature has not been divided, and every 
portion'of it falls equally pnder the merciful regards of the 
Father bf the spirits of all flesh. 

When God purposed the creation of man, He willed his 
happiness; and therefore gave him such a kind of being, en¬ 
dued with such capacities and perfections, as could be brought 
intd intimate communion .with himself, and were capable of 
receivings such influences or emanations from the Divine per¬ 
fections, as to constitute an incredible sum of intellectual hap¬ 
piness.- When man sinned, and lost by transgression that 
righteousness and true holiness which constituted the image of 
God in which he was created, and so lost his happiness, and 
became sinful and miserable God, who is an invariable source 
of benevolence towards Ilis intelligent offspring, willed his 
salvation , which implies his deliverance from that state of 
darkness, sinfulness, and misery, into which he had fallen ; his 
restoration to the Divine favour, by being again made partaker 
of the Divine image, and consequently his restoration to that 
state of happiness which he had lost by sin. Therefore, His 
willing the .salvation of all men , is only a consequence and 
revealed expression of that will or Divine determination, that 
the human creature which He had designed to make should 
be a happy being. And as he was originally happy , because 
he was holy, ,so God designed to restore him to holiness, that 
he might re-possess that happiness which was his portion in 
the beginning of the creation of God. Whatsoever new forms 
this design might assume, or through whatsoever new circum¬ 
stances it was necessary to be manifested, it was still essen¬ 
tially the same in itself, and invariable with regard to its 
object. 

« II. But, in order that this design might be accomplished, 
it was necessary that it should be revealed: and that God its 
Author should be glorified, it was necessary that He should be 
made known ; and that man its object should be duly affected 
by it, it was requisite that his state, danger, and obligation 
should be fully declared : and this has been done by the Spirit 


76 god’s willingness to save all men : 

of God in Moses, in the Prophets, and in the writers of the 
New Testament. In these, the righteousness of God is re¬ 
vealed from faith to faith; God is made known to man; and 
man is brought to an acquaintance with himself.* This revelation 
contains the only system of pure theology,—the only rational 
account of the Being and Perfections of God—of good and 
evil—of justice and injustice—of # the immortality of the soul 
—of a future state—of the general resurrection—of what 
worship God requires—and of the way in which he may be 
restored to the favour and image of God. The outlines of 
these important doctrines were revealed in the Old Testament: 
the particulars and fulness are brought to light by the New. 
This revelation is termed the truth ; and the New Testa¬ 
ment particularly, the truth of God , and the truth of the 
Gospel. 

Truth is the contrary to falsity.— Truth has been defin¬ 
ed the conformity of notions to things—of words to thoughts : 
—it declares the thing that is, and as it is. Whereas falsity, 
in all its acceptations, is that which is not— what is pretended to 
be a fact, but either is no fact, or is not represented as it 
really is. 

The revelation of God to man in reference to his salvation, 
Is the truth, the whole truth , and nothing but the truth . 
It bears a strict conformity to the perfections of the Divine 
Nature. It inspires such notions as are conformable to the 
things of which they are the mental ec-types ; and describes 
its subjects by such words as are conformable to the thoughts 
they represent. 

The revelation of God is the mind of God made known to 
jnen; and the mind is not truer to itself, than the Inspired 
Writings are to the mind and purpose of God. 

Truth is sometimes put in opposition to what is imperfect, 
emblematical, and representative; so, in these words of the 
Evangelist, “ The law was given by Moses, but grace and 
truth came by Jesus Christ,” John i. 17. The Mosaic law 
was a representative system; it was the shadow of good things 
to come , and not the very image , Heb. x. 1. The Gospel was 
the substance: in. it all the outlines are filled up —the repre¬ 
sentations and types of the Law fulfilled, by the exhibition 
of their realities. The law made nothing perfect: it pointed 
out by shadows and similitudes those better things which were 


77 


A DISCOURSE ON I. TIM. II. 3-6. 

yet to come ; and thus it was the truth , the fulfilment of the 
sacrificial system, which offered only representative victims: 
but the gospel brought in and exhibited the true Scripture , 
that Lamb of God which taketh away the sin of the world. 
Now this truth contains especially the following grand funda¬ 
mental principles. 

(1) There is one God —There is one self-existing, infinite, 
eternal Being: possessed of all possible perfections, and of 
each in an infinite manner. An eternity of perfections, and" 
each perfection absolutely so. He is so perfect, that no per¬ 
fection is wanting: and so absolutely perfect, that no perfec¬ 
tion can be added. This God is the Good Being: the Foun¬ 
tain of goodness—the Source of blessedness. As evil is the 
privation and imperfection , it cannot exist in Him. It has 
been brought into creation, it is not of Him ; though He per¬ 
mits it, He has not produced it. 

“ No evil can from Him proceed ; 

’Tis only suffered, not decreed : 

As darkness is not from the sun, 

•Nor mount the shades till he is gone.” 

As He is infinite, omniscient, absolute, and eternal; He can 
but one ; for there cannot be two infinites , nor two eter¬ 
nals. There can be but one that inhabits eternity—there can 
be but one who filleth all things; and who is the Creator, 
Possessor, and Preserver of all. This is the first principle 
of truth, and is the foundation of all religion, all science, all 
wisdom, and all that can be called truth. 

This most august and most perfect of all Beings, and the 
Source whence all existence is derived, is here termed Zartjp 
ij/tav ©ras, our Saviour God —the God who saves man—and 
the only Being who can save; for the salvation of a lost 
world is a work which an all-powerful and infinitely good God 
alone can effect. And such is His goodness, such His love to 
man, that he assumes this character, and will be known by this 
name. In this character, fallen man needs Him most: and 
in this character He is most prominently exhibited in His own 
Word. He that cometh to Him, professeth to worship Him, 
must know that He is :—that Hogs the s0 ^ e au fhor of exist¬ 
ence : and because He is good, and the saving God; He is 
the Redeemer of them that diligently seek Him . They seek 
VOL. I. 10 G* 


78 Jg god’s willingness to save all men : ^ 

Him in order to be saved: and they have salvation in conse* 
quence of seeking Him—which is a reward or recompense, 
not of debt but of grace; for God the Saviour does all things 
for His own name’s sake. ‘ 

There are attributes which now belong to God that are not 
essential to His nature. He is merciful; but before the fall 
of man, this could not have been one of his attributes—in 
like manner, He is long-suffering •—He is the Forgiven of 
iniquity, transgression, and sin; in a word, He is God our 
Saviour. But though all these spring from his infinite good 
‘ness, which ever was, and must be, an essential attribute of 
His nature, yet it was only in consequence of sin entering 
into the world, that His innate essential goodness became ne¬ 
cessary to be expressed by these manifestations , and their 
concomitant acts. Man is a sinner; and therefore he needs 
a Saviour:—man has destroyed himself; but in God is his 
help. Man cannot give a ransom for his own soul; but this 
saving God has found out a ransom. 

(2) The second principle mentioned by the Apostle, as con¬ 
tained in that truth which is necessary to the salvation of the’ 
world, is, There is one Mediator between God and man. 

The word Mediator, (Meanr^) signifies a middle person: 
one that stands between two parties, either for the sake of in-? 
troducing them to each other, that they may become acquaint¬ 
ed; or of reconciling them to each other, who were before at 
enmity. In no common case can a man become a mediator, 
who is not acquainted with both parties, and has not the coq- 
fidence of each. 

The parties requiring a mediator in the case before us, are 
God and Men. 

1. Men, who had sinned against God, and rebelled against 
their Sovereign; and so had committed a capital offence for 
which they were justly exposed to such an exile and punish¬ 
ment, as should banish them from the presence of God, and 
from the power of his glory for ever, and consign them to 
everlasting perdition. 

2. God, their Creator, and Sovereign, from whom they re¬ 
ceived their being, and to whom their allegiance was invariably 
due, but against whom th^yjiad sinned, and from whom they 
had deeply revolted. •‘Thesefallen spirits God willed to save, 
and redeem from impending ruin. Such was the nature of their 


4 A DISCOURSE ON I. TIM. II. 3-6. # 79 

sin , and of His holiness , that the original union in which man’s 
happiness consisted, Could not possibly be restored, unless 
God could become such a one as man; or man be restored to 
the Divine image ; and thus be brought into that state of union 
with Him, which he had in the beginning. Man, who was a 
rebel, and not even%' penitent, could not expect to be restored 
to favour: and man, who was a sinner and full of impurity, could 
not expect to be brought into this union; which could not take 
place without a moral change, that it was utterly impossible 
he should work in himself. 

This Mediator is 'particularly characterized as the Man 
Christ Jesus . 

(3) God, who willed the salvation of this fallen creature, 
found out a suitably Mediator: for God so loved the World , 
that He gave His only begotton Son, that whosoever believeth 
in Him, should-not,* perish, but have everlasting life. 4 As the 
Mediator was the person, whose business it was to reconcile 
contending parties, hence Suidas explains ^cp/tjjs, mediator , 
by eipwo-x-otoi a . peace-maker . God was justly offended with 
the crimes of men; to restore them to His peace, Jesus be¬ 
came Mediator. And that Christ might appear to be iri every 
sense proper for this office, the Apostle adds, The Man Christ 
Jesus; as it was necessary He should be incarnated: and thus 
He who was -one with Got!,'in the infinite union of an, eternal 
triurffe Gddhead, took upon IJim the, form of a servant, and 
was made in the likeness of men. 

But we are not to suppose that th & mediatorial office of 
(fhrist did not begin tiff after His ascension to heaven, which 
is the general opinion. Those appearances limler the Patri¬ 
archal dispensation, arid also under the. Mosaic, of a glorious 
Personage, sometimes Called the Angel of the Lord, —the 
Angel of the Covenant, —and the Captain of the Lord's 
Hosts, —who ’ assumes the name Jehovah, —arid performs 
acts practicable only by Him whose power is unlimited, 
and whose, judgments are just; have been supposed by the 
wisest of men, to have been appearances of Him in the like¬ 
ness of man, who in the fulness of time took upon Him the 
form of a man, by being incarnated of the Holy Ghost, in 
the womb of the Virgin Mary. Had man been left just as he 
was when he fell from Godf he In all probability, had been 
utterly unsalvahle * a« bn avm*~ h' v e lost all his spiritual 


80 god’s willingness to save all men : 

4 

light and understanding , and even his moral feeling. We 
have no mean proof of this, in his endeavouring to hide himself 
among the trees of the garden, from the presence and eye of 
Him whom, previously to his transgression, he knew to be 
every where present; to whose eye the darkness and the light 
are both alike; and who discerns the most secret thoughts of 
the heart of man. Add to this, it appears as if he had neither 
self-abasement nor contrition; and therefore he charged his 
crime upon the woman , and indirectly upon God; while the 
woman, on her side, charged her delinquency upon the serpent. 
As they were, so would have been all their posterity, had not 1 
some gracious principle been supernaturally restored to en¬ 
lighten their minds, to give them some knowledge of good 
and evil—of right and wrong—of virtue and vice—and thus 
bring them into a salvable state. Now, the gracious Mediator 
is expressly said to be, that true Light which lightens every 
man that cometh into the world, John i. 9; and it is from this 
Light that we have conscience , for conscience is neither a 
principle of light nor a power of discernment; but a recipient 
subject , which is capable of receiving light, and transmitting 
it to the judgement, in order to enable it to form a proper es¬ 
timate of the moral conduct of its owner. It is precisely the 
same to the soul what the eye is to the body. The eye is not 
light, nor a principle of light, nor can it of itself discern any 
'thing; it is a proper recipient of light, without which thei’e is 
no vision. As the sun, or in his absence, borrowed or artifi¬ 
cial light, shines upon and through the different humours of 
the eye, so objects within the range of vision are discerned*; 
and as Jesus, the true Light, by His Spirit, shines upon con- 
science, so a man is capable of forming a just estimate of his 
spiritual state. This light is both directive and convicting, 
and affords to every fallen soul a grand antagonist power, by 
which it may resist evil; by the proper use of which, those 
'ivho are brought to God receive more grace; and for the 
abuse of which every man shall be judgefl in the great day. 
This light, Jesus, as Mediator, has imparted to all men, in all 
ages, and in all countries. It is this saving principle that has 
ever remonstrated against evil, shewed man his transgressions, 
shone upon his guilt, and convinced him of his own helpless¬ 
ness. 

After His ascension, this Mediator appeared, and ever ap- 


A DISCOURSE ON I TIM. II. 3 -6 


81 


pears in the presence of God for us. And thus before and 
after His incarnation, He was the one Mediator between God 
and man. 

As there can be but one God, so there can be but one 
Mediator; for He who must be Mediator between God and 
man must partake of both natures. Who else could appear 
ill the presence of God to negotiate the concerns of a whole 
world ! We have already seen that Jesus the Mediator has 
all the essential attributes of that God, of whose glory He is 
the brightness; and of whose person He is the express image : 
and His incarnation proves that He was made man : and His 
manner of life, passion, and death, manifest, that His human 
nature was precisely the same as that of all other men. Thus we 
find two distinct persons in one being; for, in the Man Christ 
Jesus dwelt all the fulness of the Godhead bodily. This subject 
is considered by many pious men, to be one of the greatest 
mysteries of the Christian religion : and should be adored and 
implicitly received; but is no subject for rational investigation. 
On such subjects as these, we perhaps concede too much to 
those, who, pretending to believe nothing but what they can 
rationally account for, in fact believe nothing at all. Every 
attribute of God may be a subject for reason : and by reason¬ 
ing upon His attributes, His Being and Perfections have been 
demonstrated. 

Reason can even look into His eternity ; and when com¬ 
paring that with all the characteristics and affections of time , 
can at once conceive that it had no beginning, can have no 
end,—and is in all considerations illimitable and incompre¬ 
hensible. And He who inhabiteth eternity must be necessa¬ 
rily without beginning of days and end of time, infinite, unli¬ 
mited, independent, and self existent. 

Thus far reason can acquire a satisfactory view of eternity, 
by comparing it With time. Time is duration which had 
a beginning, and will have an end. Eternity is duration, 
but differs from time as being without beginning and without 
end. 

Reason , in reference to the incarnation , can at least pro 
ceed thus : I have an immortal spirit it dwells in and 
actuates my mortal body: —as then my soul can dwell in my 
body , so could the Deity dwell in the Man Christ Jesus. 

He who can believe that Isaiah, or any of the prophets, 

VOL. i. 11 


85 god’s willingness to save all men : 

spoke by inspiration , i. e. as they were moved by the Holy 
Ghost, must believe the possibility of the incarnation of Christ. 
And he who can believe it possible, that Christ can dwell in 
the hearts of His followers, can as easily believe that the 
Messiah or Logos , which was in the beginning with God, and 
was God, ivas made flesh and dwelt among us, full of grace 
and truth , John i. 14. Reason says, if the one were possible, 
so is the other : and as one is fact, so may the other be also. 
The possibility of the thing is evident:—God says the fact has 
taken place—that, therefore, which faith saw before to be pos¬ 
sible and probable, it sees now to be certain; for God’s testi¬ 
mony added puts all doubts to flight. The Lord Jesus, the 
Almighty’s Fellow, was incarnated of the Holy Ghost, and 
was made man : and by being God and Man, was every way 
qualified to be Mediator between God and men, as the Text 
declares him to be. God and man met in the Person of Jesus 
Christ: and God was in this Christ reconciling the world to 
Himself. In both these cases, Reason, without going out of 
its proper province by meddling with things inconceivable, 
may arrive at such unimpeachable evidence as may satisfy 
honest inquiry, and silence doubt. Some of the ancients ap¬ 
pear to have thought that the word ctv0pa>7ro<;, man, in the last 
clause of the verse*- was a needless repetition ; and therefore 
read the verse thus : There is one Mediator between God and 
man, Christ Jesus. But that the term is here repeated with 
manifest design , and that it not only strengthens, but explains 
the sense, will be evident when the fifth verse is considered. 
Christ Jesus, who was from the beginning,—who appeared to 
the Patriarchs—and who spake by the prophets—really be¬ 
came Man, that he might be qualified to redeem man. 

Man must always mediate between man and man. Angels 
would be utterly incapable of such an office ; as they could 
not enter into the feelings, because destitute of the sympa¬ 
thies of human beings. Hence, they have never been em¬ 
ployed in this work ; nor are they employed in preaching the 
Gospel, for the very same reason. They cannot apprehend 
as men —they cannot feel as men, therefore they would be 
inappropriate, and even the highest of them be useless preach¬ 
ers. God, therefore, preaches to man by man; and when 
Jesus undertook to save men, he took upon Him the nature 
of man. He had also the true nature of God ; and as He 


A DISCOURSE ON I TIM. II. 3—6. 


83 


could, in consequence, properly estimate the requisitions of 
Divine justice, and feel to the uttermost that the law was holy, 
9 and the commandment holy, just, and good; so, in becoming 
man, He would feel for the miseries of His brethren, and 
thus stand a proper, and every way duly qualified, Mediator 
between God and man :—of God, to represent His justice to 
the sinner;—of man, to represent his miseries to the Divine 
Mercy. 

4. What He did as Mediator, in order to save man, is 
another 'principle in the system of revealed truth. 

He gave Himself a ransom for all. 

His incarnation might have been supposed sufficient to 
answer all the purposes of reconciling m6n to God. Could 
it be supposed that the good and benevolent God would look 
on those with indifference, who were represented by so au¬ 
gust a person—one who shared their nature, who assumed it 
for the very purpose of recommending them to God, and 
who, while He felt the sympathies and charities of humanity, 
was equally concerned for the honour and justice of God; 
and who, from the perfection of His nature, could feel no 
partialities, nor maintain, nor advocate the interests of one , 
against the honour of the other. I believe the reason of 
man could not have gone farther than this. And, had Reve¬ 
lation stopped here, reason would have thought that the in¬ 
carnation was sufficient; and that even Divine justice could 
not have. withheld any favour from such an Intercessor. 
Even this would have appeared a noble expedient, worthy of 
the benevolence of God; and a sufficient reason why He 
should receive into His favour the beings who were by this 
Incarnation united to Him, who from eternity lay in the Fa¬ 
ther’s bosom, and in whom He ever delighted. But God’s 
ways are not as our ways, nor His thoughts as our thoughts. 
Had man never sinned , and was only to be recommended to 
the Divine notice , in order to receive favours, or even to ob¬ 
tain eternal life , this might have been sufficient:—but when 
he had sinned and become a rebel and traitor against his 
Maker and Sovereign, the case was widely different: atone¬ 
ment for the offence was indispensably requisite ; in default 
of which, the penalty , (fully known to him previously to the 
offence,) must be exacted—“ In the day thou eatest thereof, 
thou shalt surely die “ for the soul that sinneth, it shall 


84 god’s willingness to save all men : 

die.” On this account the incarnation alone, could not be 
sufficient; nor did it take place in reference to this, but in re¬ 
ference to His bearing the penalty due to man for his trans- # 
gression; for, without being incarnated, He could not have 
suffered, nor died—hence the text adds, who gave 'Himself a 
ransom for all: that is, who suffered death upon the cross for 
the redemption of the world. 

The word ransom , in our language, is the same as redemp¬ 
tion , or the sum paid for the redemption of a captive—and is 
used in law, for the redemption of a capital punishment, due 
by law to any offence : Horne , lib. 3. cap. Be amerciament 
taxable: and hence the etymology of the word ransom— 
French ranpon , from rendre somme , render or give the sum, 
i. e. what the law requires for the offence committed. 

The word bvrpov, from Xva, to loose, Or to pay a price, has, 
in Greek , nearly the same meaning—the. sum of money re¬ 
quired to be paid for the redemption of a captive , and thus to 
loose or dissolve the obligation the person was under to serve , 
or to be punished. But the word uvrtXvrpov, used here by the 
Apostle, signifies properly, a corresponding price, or ransom 
•—the redeeming life by life. Hence Hesychius interprets 
uvTtXvrpx, by eivTnpvxct, “ Antilutra signifies those piacular 
sacrifices in which life is given for life,”—or the life of one 
redeemed by the life of another: and this was the true notion 
of sacrifice in all ages, and among all the inhabitants of the 
world. Ccesar tells us, that it was the opinion of the Gauls, 
among whom human sacrifices were prevalent, -that “ The 
anger of the immortal gods could not be appeased, unless the 
life of a man was redeemed by the life of anotherQuod 
pro vita hominis , nisi vita hominis reddatur, non posse aliter 
‘deorum immortalium numen placari arbitrantur. Com. lib. 
vi. s. 15. Jesus Christ gave His life for the life of the world 
-—He laid down His life for the sheep. While we were 
enemies, we were reconciled to God by the death of His Son 
■—for He was delivered for our offences—and God made His 
soul (life) an offering for sin. With such assertions, the 
Scripture abounds. The same word, ccvnXvrpov, is rendered 
by Hesychius, uvtiSotov, antidote, but this does not signify 
merely a medicine by which poison is counteracted or de¬ 
stroyed, but one thing given in the place of another, as in 
the case above, the life of Christ given for the life of the 


A DISCOURSE ON I TIM. Hi 3 - 6. B5 

world. For all— that is, for all who had sinned — for all 
those whose nature He had assumed: for, He took not upon 
Him the nature of angels , hut the seed of Abraham —an ex¬ 
pression, by the way, which has been misunderstood, and 
pitifully misrepresented: for it is supposed that by the seed 
of Abraham , the Jewish people are particularly represented. 
But when was the covenant made with Abraham— In thy seed 
shall all the nations of the earth he blessed ? Was it while 
he was ip circumcision , or in uncircumcision ? In uncir- 
cumcision , surely—when he represented the whole of the 
children of men—before the distinction of Jew and Gentile 
had ever taken place : and the covenant embraced not only 
all the nations , but all'*the families of the earth; and is ex¬ 
tended to every individual of those families, by those solemn 
words of the Apostle, “ Jesus Christ, by the grace of God, 
tasted death for every maw.” Can the Molochian doctrine 
of unconditional reprobation look these Scriptures , or the 
incarnated Jesus, in the face, and not hasten to hide itself in 
the pit of perdition, from whence it arose!—He died for 
every man :— 

“ His pardoning grace for all is free— 

For him who forged the dire decreb 

For every reprobate and me,” * 

5. This glorious system of truth , is to be testified in due 
time , and may be thus summed up :—1. There is one God. 
2. This God is the Creator of all. 3. He has made a reve¬ 
lation of His kindness to all. 4. He will have all men to be 
saved, and come to the knowledge of the truth. 5. He has 
provided a Mediator for all; and, 6. This Mediator gave Him¬ 
self a ransom for all. As surely, therefore, as God has 
created all men , so surely has Jesus Christ died for all men. 
These are truths which the nature and revelation of God, 
unequivocally proclaim, and which, according to the text, are 
to be testified in due time. 

The original words, to u,ctp7vptov Koupots thom, are not easily 
interpreted, and have been variously understood. The most 
authentic copies of the Vulgate have, Testimonium tempori- 
bus suis —which Calmet translates, Rendant ainsi temoignage 
au terns marque —“ Thus rendering testimony at the appoint¬ 
ed time.” Wakefield translates, “ The testimony reserved to 
its proper time.” Rosenmuller , Hac est doctrina temporibus 


86 god’s willingness to save all men : 

suis reservata —“ This is the doctrine which is reserved for 
its own times that is, adds he, qua suo tempore in omni 
terrarum orbe tradetur —“ The doctrine which in its own 
time shall be delivered to all the inhabitants of the earth.” 
Here he translates ptocpTvptov, doctrine , and contends that this, 
not testimony, is its meaning, not only in this passage, but in 
1 Cor. i. 6. ii. 1, &c. 

Several MSS. read the plause thus, ov to piaprvptov xcctpoig 
thoiq e$o8t }— The testimony of which was given in its own 
times. The oldest printed copies of the Vulgate read the 
passage thus : Cujus testimonium temporibus suis confirma - 
turn est —“ The testimony of which is confirmed in its own 
times which our first translation renders* &2Ui)os tottncssuifle 
fs confermatJ tn Jtfs tutus. This is about the sense :—Christ 
gave Himself a ransom for allthis, in the times which 
seemed best to the Divine wisdom, was to be testified to every 
nation, and people, and tongue. The Apostles had begun this 
testimony: and in the course of the Divine economy, it has 
ever since been gradually promulgated, and at present runs 
with a more rapid course than ever. 

As God wills the salvation of all men, and has given a re¬ 
velation of Himself, which He wills that every man should 
hear, understand, and acknowledge, it is necessary that the 
Bible should be sent to every nation and people, so that in 
their respective languages they may hear the marvellous 
works of God. 

This design the present generation appears to understand 
better than those who have preceded us. Hence, the earnest, 
united, and indeed marvellous efforts made^by Christians of 
every denomination, in all countries, to send the gospel of 
Jesus to all the nations of the earth. Bibles in almost all the 
languages of the universe, have been printed in millions, and 
sent throughout the world. 

The British and Foreign Bible Society, and its Auxiliaries 
in Europe, Asia, and America , have performed a work in a 
few years, which former generations could not have believed 
possible in as m,any centuries. The Apocalyptic Angel -is 
flying with increasing celerity, in the midst of heaven, having 
the Everlasting Gospel to preach to them that dwell upon 
the earth, and to every nation, and kindred, and tongue, and 
people, saying, with a loud voice, “Fear God, and give glory 


A DISCOURSE ON I TIM. II. 3-6. 


87 


to Him,” Rev. xiv. 6, 7; so that from the ends of the earth 
we have heard songs—even glory to the righteous. Thus 
the knowledge of God is spreading over the face of the globe, 
and it appears from the present prospect and continued ener¬ 
getic labours of the excellent agents of this Divine Institution, 
that the Bible will shortly be found in all the regular lan¬ 
guages “ of this babbling earth.” But is this sufficient? Is 
it enough merely to send the Bible to the different nations of 
men, so that they may all read the word which the Lord God 
speaketh unto them ? No : nor was it ever the design of 
God, that His work should end here. The Ethiopian eunuch 
had in his hand the prophet Isaiah , and was reading it devout¬ 
ly, even while journeying on the way. To his salvation the 
messenger of peace was as necessary as the writings of the 
prophet; and therefore God sent the Evangelist Philip to 
meet him on the way, and to ask the important question, TJn* 
derstandest thou what thou readest ? Who answered, How 
can I,.except some man shoiild guide me? And although he 
was reading of Him “ who was led as a sheep to the slaughter, 
and in whose humiliation his judgement was taken away,” yet 
he understood not the truth till Philip, from those passages, 
preached unto him JESUS ! 

The whole economy of grace, in the salvation of men, sup¬ 
poses the BiUe and the minister of the gospel. The Bible is 
the Divine Testimony —the Christian Missionary is the advo¬ 
cate. This testimony he pleads on, applies, and enforces, in 
order to lead men not only to the knowledge , but also to the 
acknowledgement (eis esr/yvAxr'/y) of the truth. A man may 
know the truth, without acknowledging it. To acknowledge 
it, is not only to allow that it is the truth, but to confess it;— 
to feel one’s own interest in it;—to be affected by its contents; 
—-to be alarmed by its threatenings; — encouraged by its 
promises, and influenced by its precepts. The Sacred Word 
is, in general, superficially considered;—it is not duly 
weighed—it requires the strong exhortations of the messen¬ 
gers of the Gospel to stir up the drowsy and careless—God 
designs that both shall go together: and hence the age that 
has been distinguished by an unparalleled dissemination of 
Bibles, has been equally conspicuous for Missionary exer¬ 
tions. In almost every instance where the Bible has gone 
before , the MissioNARY-has followed after; and to them who 


88 G0D*S WILLINGNESS TO SLATE ALL MEN : 

have received it, the tenor of the first question nas been, Un¬ 
der standest thou what thou reddest ? which is the introduction 
to his preaching unto them Jesus. The truth —the Gospel 
of the grace of Christ, must be proclaimed to men ; and it is 
the duty of all who know it, to diffuse it far and wide; and 
when it is made known~, it is the duty of those who hear it, 
to acknowledge and receive it. This is the proper import of 
the original word—that they may come, e/s tTriyvunv aXtj- 
6tuts, “ to the acknowledgement of the truth,”—that they may 
receive it as the truth , and make it the rule of their faith, the 
director of their life, and the model of their practice. 

But, in reference to this, the man of God—the missionary 
—is indispensably necessary. Tn general, this acknowledge¬ 
ment is brought about only by his means: and what God hath 
joined together let not man put asunder. 

I have already stated, that it is the duty of every man who 
possesses the truth, to disseminate it as far and as wide as he 
possibly can. There are many nations containing many mil¬ 
lions of immortal spirits, who are peHshiug for lack of know¬ 
ledge, and starving for want of the bread of life. We have 
enough and to spare—the means of diffusion are in our pow¬ 
er, and we shall be highly criminal in the sight of God, if we 
do not use them. God has given the Bible, and God has pre¬ 
pared the men. The first has been given by the inspiration 
of the Almighty-—the latter shew that they have received His 
commission to take it to the ends of the earth. 

There are only two ways in which these messengers of 
peace can be sent to the destitute nations of the world. 1. By 
Divine supernatural agency. 2. By human means , under 
the direction of Divine Providence. 

1. Among all the extraordinary messengers whom God 
hath sent to announce His will to the nations of the earth, 
there is no genuine evidence that he ever used any extraor¬ 
dinary or supernatural means to send any of them to the 
place of his destination. By an especial call He pointed out 
the men whom He had commissioned to bear His name 
among the Gentiles; but He left, what has been technically 
called, their out-fit, to themselves and His people, to be re¬ 
gulated by their own prudence and benevolence, under the 
direction of His providence. Even Jonah himself, who had 
such an extraordinary commission to minister to the Ninevites, 


A DISCOURSE ON I TIM. II. 3 - 6. ' 89 

was left to choose the ordinary modes of conveyance: and 
St. Paul and his companions, when sent as extraordinary 
messengers to the Gentiles, were brought on their way by 
the brethren, and were obliged in the execution of their com¬ 
mission to subject themselves to the general difficulties of 
land journeys, and to the perils of ordinary sea voyages. Nor 
did God choose so particularly to interfere with the general 
dispensations of His providence, as to prevent even a ship¬ 
wreck, which occurred in the ordinary course of things, though 
He exerted His power to preserve the lives of the sailors and 
passengers, while He left the ship and its cargo to be destroy¬ 
ed by the storm. Prophets, apostles, evangelists, and all 
their successors in the Sacred History,. while they had the 
positive command, to go into all the world and preach the gos¬ 
pel to every creature, were left to make their way to the places 
of their destination, by those means which their own prudence 
and the benevolence of Ilis people might suggest. 

It is true we have an ancient account , that seems to be an 
exception to this apparently general rule, viz. the miraculous 
transportation of the prophet Habakkuk from Judea to Baby¬ 
lon, (to minister to one of the Jewish captives in that.city,) 
whom, it is said, the angel of the Lord took by the crown, and 
bare him by the hair of his head, and through the vehemency 
of His spirit set him in Babylon; —-and when he had accom¬ 
plished his mission, the angel conveyed him back in the same 
manner, and set him in his own place again in Judea! But, 
if no prophet was carried in this miraculous way from Judea, 
to minister salvation to the captives in the land of the Chal¬ 
deans ;—if no apostle was carried miraculously to Syria —to 
Asia Minor —to Greece —to Rome —to the Islands of the 
Sea, to preach Christ crucified to the Gentiles; —we may 
safely conclude that the prophet Habakkuk, who had made a 
nrtess of pottage for his reapers, was not with it suddenly trans¬ 
ported to Babylon, for the infinitely minor purpose of giving 
Daniel his dinner!—This legend has no higher authority than 
the Apocrypha can confer; and I leave it where I found it, in 
The Story of Bel and the. Dragon, ver. 33—39. 

2. We are led, therefore, to form the very rational conclu¬ 
sion, that although it is the province of God to prepare, 
qualify, and commission the preacher, yet it is the duty of 
his people to equip him for his journey, to find the means for 

VOL. I. 12 H 2 


90 god’s willingness to save all men : 

his conveyance, to bear his expenses, and support him in his 
work, while he is going forward, taking nothing from the 
Gentiles. 

Now, as thefe are whole nations in which Satan sits en¬ 
throned ; as there are, after all that has been done to evan¬ 
gelize the earth, many millions of immortal souls who know 
not God who bought them, and are a prey to superstition, 
idolatry, ignorance, cruelty, and wretchedness of every kind ; 
and as Jesus has tasted death for every man, and God wills 
all men to be saved, and come to the knowledge of the truth, 
it is the imperious duty of every Christian soul—of every 
human mind—to send, as extensively as possible , and with 
the utmost speed , that Gospel of God, which is the only cure 
for all these evils. While we hesitate, multitudes are perish¬ 
ing for lack of knowledge. We have not done the whole of 
our duty by merely contributing to the universal diffusion of 
the Bible—this we should do, and not leave the other undone.* 
We must send the missionary also, to call the attention of the 
millions (who, if they have even the word of life in their own 
languages, cannot read it) to the things which make for their 
peace, and the things whereby they may edify each other. No 
nation ever was, or, humanly speaking, ever can be saved y 
where there is neither a prophet to proclaim the righteousness 
of the Most High, nor an evangelist to comfort those who la¬ 
bour and are heavy laden, by pointing them to that Lamb of 
God who taketh away the sin of the world. 

If any farther arguments or motives can be necessary to 
induce those who have tasted and seen that God is gracious, 
to send as far as their influence and means can reach, the 
Gospel of Jesus to be a light to lighten the Gentiles, and sal¬ 
vation to the ends of the earth; let them consider the fol¬ 
lowing :— 

God who made you says, “ Thou shalt love the Lord thy 
God with all thy heart, soul, mind, and strength.” And God 
who redeemed you has said, “ Thou shalt do so, and love thy 
neighbour as thyself—and adds, “ There is no greater com¬ 
mandment than these: and on these hang all the law and the 
prophets —to which he adds, “ What you would that men 
should do to you , do even so to them'' Now, 1. If we love 
God, will we not keep his commandments ? 2. If we love 

our neighbour as ourselves, will we not labour to make him 


A DISCOURSE ON I TIM. II. 3- 6. 


91 


happy ? 3. If we have ever felt the Gospel to be the power 

of God to our own salvation, will we not endeavour to send it 
to those who are destitute ? 4. If we feel bound to do to 

others as we would wish, on a change of circumstances, they 
should do to us, then, from what we now know, had they the 
Gospel, and we were destitute of it, how ardently would we 
desire that they would share with us that heavenly bread ! 
And how hardly should we think of them, if they had the 
blessing of which we were destitute, and had the means of 
sending it, which we could not command, if they permitted us 
to perish while they themselves had bread enough and to 
spare ; and giving, however largely, would not lessen their 
store !—Think of this, and then act under the influence of 
that conviction which the evidence may bring. 5. There is a 
maxim in law, “ that he who neglects to save life, when it is 
in his power to do it, is a murderer, as well as he who vio¬ 
lently takes it away.” What then must God and considerate 
men think of us, if we permit Satan to murder those souls, 
which, by the Grace of God, it is in our power to snatch from 
the sides of the pit, and pluck as brands from the burning? 
6. But this subject is placed in the strongest point of view 
by God himself: “ Son of man, I have set thee a watchman 
unto the house of Israel: therefore thou shalt hear the Word 
of My mouth, and warn them from Me. When I say unto 
the wicked, O wicked man, thou shalt surely die : if thou do 
not speak to warn the wicked from his way, that wicked man 
shall die in his iniquity; but his blood will I require at thine 
hand.” Ezek. xxxiii. 6—8. Will not these words apply to 
every man, whether in Palestine, England, or elsewhere, 
who neglects, when it is in his power, either personally, or 
by proxy, to turn a sinner from the error of his ways ?—We 
find from the above, that although the sinner, who is not 
warned, shall die in his sins, yet his blood shall be required 
at the hands of the negligent watchmen; and may we not in¬ 
fer, that the Gentile nations, who do not receive that warning 
which it is in the power of Christians to send, will die in their 
sins ? And surely they who die in their sins, where God is, 
can never come.—We know that the Gentiles who act ac¬ 
cording to the dictates of that Light which lightens every man 
that cometh into the world, shall, on their death, enter into 
Paradise; for, in every nation, he that feareth God and 


92 


god’s willingness to save all men. 


worketh righteousness is accepted of Him ; but how many of 
the Gentiles, in any nation of the earth, act up to the dictates 
of that light!—Out of the millions of heathens with whom 
our commerce has brought us acquainted, how few individuals 
have we ever found, who were living according even to the 
general rules of justice, righteousness, and mercy! In mil¬ 
lions , scarcely one thoroughly moral character appears ! Plow 
awful is this consideration !—let us remember, that vice un¬ 
curbed daily gains strength ; and that evil habits become inve¬ 
terate where there is nothing to counteract them. Myriads 
are annually sacrificed to superstition—darkness is perpetuated, 
and becomes thick and gross in consequence—-God is not known, 
and the people are led captive by Satan at his will!—Who will 
arise, grapple with the destroyer, and pluck the prey out of his 
teeth. 

Many excellent men, full of the Holy Ghost and power, are 
on tip-toe with their lives in their hand, saying, “ Here are 
we , send us! send us to the dispersed among the Gentiles — 
to the stupid Hottentots —to the savages of New Holland !*—to 
the Cannibals of New Zealand —to the uttermost parts of the 
earth, where God our Father is not known—where Christ our 
Saviour is not named—where Satan keeps his seat—and 
where reason and the human form are degraded ;—constrained 
by the love of Christ we will freely go:—Here we are, the 
messengers of the churches for the glory of Christ.” 

After such offers, (and, through the mercy of God, they are 
in abundance,) these men will be guiltless if not sent . But 
what a reckoning must those have with the great Head of the 
Church, who neglect these calls, and will not join hands with 
God to make the wretched live !—Let us all feel and say, We 
will not be any longer guilty of our brother’s blood and 
now , go to, and we will shew that the hand of the Lord is 
upon us for good—that our heart is enlarged—that our hand 
is as ready as our prayers, and that, in the true missionary 
spirit, we consecrate our service this day unto the Lord! Amen. 
Selah! 


SERMON Y. 


THE CONFIDENCE OF THE GENUINE CHRISTIAN. 


HEBREWS, Chap. iv. ver. 16. 

IlpoTep^apceOx ouv peer# 7rctppv)<riot,<; to, Qpovw tjjs %ccptro<;, 'Ivoc A«£- 
(Zapcsv eAfov, xx) %xptv sopapiev eU euxxtpov (Zcr,)6eixv. 

Jliet us therefore come boldly to the throne of grace, that we may obtain mercy, and find 
grace to help in time of need. (Or, that we may find grace for timely assistance.) 


The Epistle to the Hebrews is the most important of all 
the Epistles, whether of St.. Paul or others. It is a fine com¬ 
ment on the old law, and especially on the temple service, the 
priesthood of Aaron, and the whole sacrificial system of the 
Jews. In it, the author proves that Jesus was the true Mes¬ 
siah, and the end or object of the Law. He shews, 1. That 
He was greater than the angels. 2. Greater than Moses. 
3. Greater than Aaron and all the high-priests. 4. That 
every sacrifice under the law pointed out His passion and 
death. And, 5. That by the shedding of His blood alone, true 
remission of sins is to be found. The Epistle was written 
chiefly to explain and illustrate the Law—to shew the superi¬ 
or advantages of the Gospel, and to prevent those who had 
received it from apostatizing to Judaism, to which they were 
strongly solicited by the enemies of our Lord. 

As they presumed much on their ecclesiastical privileges, 
the splendour and equipage of their temple service, and saw 






94 THE CONFIDENCE OF THE GENUINE CHRISTIAN *. 

the simplicity of the Christian service, that they had no altar, 
no temple, no priest, no sacrifice for sin as they had, they 
would naturally enough address the Christians of Palestine 
thus, “ As ye are utterly destitute of all those things, without 
which there can be no religion, return to us , who have all 
these privileges, that ye may. not die in your deceivings.” To 
meet such objections, the Apostle, verse 14, says, We have a 
great High-Priest , who is passed into the heavens , Jesus , the 
Son of God: let us therefore hold fast our profession. We 
have a High-Priest, not a son or descendant of Aaron , nor of 
any succeeding high-priest; but one much moretranscendant,— 
Jesus the Son of God. Aaron and' his successors could only 
pass into the holy of holies , and that once only in the year: 
but Jesus , our High-Priest, has passed into the heavens , of 
which that was only the type. In this, therefore our advan¬ 
tages are infinitely higher than yours. 

Here is an allusion to the going of the high-priest into the 
holy of holies on the day of atonement. 1. He left the congre¬ 
gation of the people. 2. He passed through the veil into the 
holy place, and was not seen even by the priests. 3. He entered 
through the second veil into the holy of holies , where was the 
symbol of the Divine Majesty. So Jesus, our High-Priest, 

1. Left the people to whom He had been long ministering. 

2. He left His disciples , by ascending through the visible 
heavens, the clouds, as a veil, screening Him from their sight. 

3. Having passed through these peils, He went immediately 
to be our Intercessor : thus, He passed, cvpxvovt, the visible or 
ethereal heavens, into the presence of the Divine Majesty, 
fhrough the heavens , dieXyXvOoTcc tov$ ovpxvovs, the empyraeum, 
or heaven of heavens, there to appear in the presence of God 
for us. 

The inference drawn from these considerations and facts by 
the Apostle, in our text, is exceedingly natural and encourag¬ 
ing. Having therefore such a High-Priest now appearing in 
the presence of God for us : Let us come boldly unto the throne 
of grace , that we may obtain mercy , and find grace , Spc. Far 
from having any thing dismal to apprehend, we have every 
thing excellent to expect and anticipate. God is on His 
throne of grace ; Jesus is before it as Mediator , and we may 
come confidently up to it, and find a free and full uardon, and 
a plentiful supply of all our wants. 


A. DISCOURSE ON HEB. IV. 16. 95 

The allusion to the high-priest and his office on the day of 
atonement is still kept up. The approach mentioned here is 
to the mea Kaphoreth, IA ctrrtjptov, Propitiatory , or what we 
call mercy-seat. 

This was the covering of the ark of the testimony or cove¬ 
nant, at each end of which was a cherub, and between them, 
the Shekinah ; or symbol of the Divine Majesty, which appeared 
to the high-priests, and out of which God conversed with them. 
Here, the great superiority of the privileges of the New Tes¬ 
tament, above those of the Old, is very apparent. For there 
the high-priest only, and he with fear and trembling , was per¬ 
mitted to approach Hifri who dwelt between the cherubim; 
and even this, not without the blood of the victim; and if in 
any thing' he transgressed, he might expect to be instantly 
struck with death. 

The throne of grace , in heaven, answers to this propitiatory , 
to which the higli-priest alone might approach ; but to this 
throne all may approach who feel their need of salvation, and 
of help in any time of trouble or distress. And they may ap¬ 
proach, peTa 7rotpptj<rtcis, with freedom , confidence, and liberty 
of speech, opposed to the fear and trembling of the Jewish 
high-priest. 

There are too many important particulars here, to admit 
of the text being divided into heads , or thrown into the 
form of propositions. I shall treat these particulars in order. 

I. The address of the Apostle is made to two classes of 
persons. 

1. Those who want mercy. All who feel that they have 
sinned and come short of God’s glory, i. e: every penitent 
sinner—every backslider—and every weak believer, sensible 
of the remaining corruption of his heart, and longing for the 
full salvation of God. 

2. Those who are in circumstances of necessity or afflic¬ 
tion, such as are exercised with trials in their family—poverty 
in their circumstances—afflictions in their persons or rela¬ 
tives—and temptations and diabolic buffettings in their own 
souls. 

II. To all these, God is represented as sitting on the throne 
of grace. God is great, and of terrible majesty every where, 
but particularly on His throne , for that is the seat of judgment 
—the place whence he dispenses justice—and from which, 


96 THE CONFIDENCE OF THE GENUINE CHRISTIAN ; 

who has any thing to hope ? and who has not every thing to 
fear ? But in this place it is the throne of grace :—the very 
place of mercy: —the source whence bounty is to issue, and 
from which all the blessings of heaven are to be dispensed. 
On this God is represented as having sat down, for the mere 
purpose of dispensing pardon to the penitent — healing to the 
backslider—purity of heart to the weak believer — succour to 
the tempted —and suitable help to all the necessitous . 

III. Christ ig represented as a Priest and Intercessor be 
fore this Throne: and also as the sacrificial offering itself. 
Now, there is one consideration of great importance, on this 
subject, and it is this,—Christ assumes those characters of 
Priest and Sacrifice in reference to Man only. With Christ, 
God is ever well pleased : with all that He has done , with all 
that He has suffered; and with the end and object , in reference 
to which He has lived, suffered, and died, He is well pleased : 
consequently, He is well pleased to dispense the benefits of 
His priesthood/ and sacrificial offering to man. God requires 
no entreaty to induce Him to pardon and save : He is infi¬ 
nitely disposed to do so : and He has an infinite reason for this 
disposition. This is a grand principle in theology; and a 
strong encourager of faith. He that believes that God is thus 
disposed to save his soul, and for the reasons above mentioned, 
can neither feel backwardness nor difficulty in coming to the 
throrre of grace, in order to obtain mercy. All the difficulties on 
the doctrine of faith have arisen from not considering this prin¬ 
ciple : and it is both painful and shameful to see to what mag¬ 
nitude and number these difficulties have been carried. Cases 
of conscience, cases of doubt, motives to faith, encouragement 
to weak believers, &c. have been multiplied by systematic 
preachers, and dealers in “ Bodies of Divinity ,” to the great 
distraction of the Church of God, and confusion of simple 
souls. And this is occasioned either by their not knowing or 
not attending to the principle laid down above. Nothing is 
plainer than the way of salvation by faith in Christ, had it not 
been puzzled and blockaded or broken up by the thriftless 
systems of men. 

IV. The above persons are exhorted to come, that they 
may obtain mercy — ha. XxfieafMv eXeov, that we may take mercy. 
There is mercy for the taking. All things are ready: God 
is on the throne of grace ; and Jesus is before it in His me* 


% 


A DISCOURSE ON HEB. IV. 16. 


97 


diatorial and sacerdotal character. What we are to receive 
is mercy —this is opposed not so much to sin, as to merit. 
That which is given, for which no equivalent is required or 
received, is mercy. Not only no sinner can have merit, but 
neither saint nor angel can have any. The whole hierarchy 
of heaven live on the bounty of God : Michael the Archangel, 
who is like God, has no merit— he is a created, and therefore 
a dependent being; whatever glories or excellencies he pos¬ 
sesses, he has them from God’s unmerited bounty—he could 
not deserve his own being : he cannot merit its continuance ; 
for the utmost and constant use of all his powers belongs fo 
God his Creator: and as these powers are God’s property, 
with iio kind of use or employment of them, can he, or any 
created being, have meritorious claims upon Him, in whom 
he lives and moves, and from whom he has his being. 

But man, who has sinned, especially needs mercy. He 
has not only deserved nothing good from God, but he has 
merited destruction. Angels and men have their being and 
support from God’s mercy: all live by it, both in heaven and 
earth. And as this mercy of God is infinite, therefore it can 
hear all claims, receive all the prayers of mankind, and supply 
all the necessities of angels, sinners, and saints. 

V. This mercy is to be obtained by coming to the throne 
of grace. That coming implies, 1st; A consciousness of ne¬ 
cessity. 2d. A conviction of God’s goodness and readiness to 
save ; and, 3d. Faith, that He will give what He has promised, 
needs no proof. This is agreed on all hands. And to this 
may be added, 4th. Earnestness, suitable to the pressing ne¬ 
cessities of the soul, the urgency of the case, and the danger 
of the situation. Under these convictions we must come to 
the throne of grace. 

VI. We are to come also to this throne of grace, that we 
may find grace. The words used by the Apostle here, prove 
that the person who comes cannot be unsuccessful. Where 
is grace to be sought, but where we know it is to be found ? 
Now, grace is to be found at the throne of grace . If we 
knew the place where a lost thing is—or where a treasure is 
deposited—we would naturally look there, with the fullest 
conviction of success. . Grace signifies not only God’s favour 
and approbation, but also such divine helps, communications, 
and influences, as are necessary to support and build up the 

VOL. I. 13 I 


9S THE CONFIDENCE OF THE GENUINE CHRISTIAN : 

soul, and cause it to increase with the increase of God. Mer¬ 
cy forgives sin, and heals backsliding. Grace strengthens 
and builds up the soul. Mercy is laid up at the Throne of 
God for every comer: therefore is it said, let us come that we 
may take it. Grace is there laid up, but it must be sought. 
The favour of God may be obtained, but we must seek it: 
and the way in which we are to come for mercy, and the 
manner in which we are to seek and find grace or favour, are 
matters to us the most interesting and important. Let us 
hear what the' Apostle directs in this case. 

VII. Let us come boldly —fierce nap finer ton;, with freedom, 
confidence , or liberty of speech , in opposition to the fear and 
trembling of the Jewish high-priest. Here, nothing is to be 
feared, provided the heart be right with God, truly sincere, and 
provided with the true Victim, which is to serve for the great 
atonement. 

Boldness, as generally used, does not give us the true sense 
of the Apostle’s word. Boldness signifies, 1. Rash and in¬ 
considerate daring, proceeding from pride and vain glory. 
2. Courage and heroism, springing from a consciousness of 
ability and skill, and a determination to fear nothing while in 
the way of duty and honour. In none of these senses can 
the word be used here. * Pride, vain-glory, and rashness, can 
have nothing to do in the case of a guilty and condemned 
sinner—a broken-hearted backslider, or a humble, cautious 
believer. And to such, courage and heroism, and the objects 
on which they act, and the ends to which they tend , are equal¬ 
ly inapplicable. 

But confidence, and liberty of speech or address, they whom 
the Apostle invites, may fairly assume. 

1. Because they are invited to come. 

2. Because they come in His name , with whom God is well 
pleased. 

And, 3. Because they bring that Present which is worthy 
of the Majesty and Divinity of the Person to whom they ap¬ 
proach. In the eastern countries, no man can come into the 
presence of a superior, ^without bringing a suitable gift: nor 
can even one of the nobles come into the presence of the 
monarch, without a suitable present. 

After a similar manner, we must approach the majesty of 
God: and the gift here, is the sacrificial death of Jesus 


A DISCOURSE ON HEB. IV. 16 . 


99 


Christ:—the Lamb without spot , is presented before the 
throne. The offerer is fully convinced of the worth and dig¬ 
nity of this Present; hence, he brings it with confidence , and 
has full liberty of speech —of prayer and supplication before 
his God. Boldness is here excluded, as well as boasting: 
but confidence of gaining the Divine favour for the sake of the 
Offering which he is about to make, inspires him with free¬ 
dom and power to speak in his own cause, and plead in his 
own behalf. Come, therefore, with confidence to the throne 
of grace. Know that it is such , and that He who sits on it, 
is gracious. When you approach, you know you have an 
Intercessor there : He will introduce you—He will recom¬ 
mend your suit—plead in your behalf—give you full liberty 
to use His name—to appropriate to yourselves the infinite 
merit of His Passion and Death, His Resurrection and Media¬ 
tion ; and to avail yourselves of that indescribable nearness 
He has to the Father, as His beloved Son in whom He is 
well pleased ; and his affinity to you, as God manifested in 
the flesh. It is impossible that any thing can be added, to 
strengthen this confidence ; or by a more powerful argument 
to ensure a success, which, from the above considerations, 
must be certain and absolute. 

VIII. All men in the present life, must be frequently in 
danger , necessity :, and tribulation. Dangers from which 
they cannot by their own strength or wisdom escape : neces¬ 
sities which no prudence or providence of theirs can supply: 
and tribulations, through which it will be impossible for 
them to pass, unless they have divine help both in the water 
and in the fire. As an encouragement, therefore, to induce 
them to make that approach to the throne of Grace which is 
here recommended, the Apostle tells them, they are to find 
help in time of need. The words evzatpov poyOsixv, would 
be more literally translated, for timely assistance. My old 
MS. Bible has given a good rendering, 0ntr fgntie flrace tn con* 
foenafcle ijclp: that is, the grace suited to our necessities, occa¬ 
sions, and circumstances. 

In other cases, assistance may be procured when the case 
is hopeless : a post bellum auxillium —succour when the battle 
is losta rope thrown from shore when the man is drown¬ 
ed :—the arrival of the physician when the patient is dead:— 
but God gives help when it is wanted, and as it is wanted. 


100 THE CONFIDENCE OF THE GENUINE CHRISTIAN : 

The word pwOetcc is properly enough rendered assistance, 
help, or support: —but it implies assistance afforded, in con¬ 
sequence of the earnest cry of a person in distress ; for the 
word signifies to run at the cry , 6etv et$ (low, or evt flow 
So even at the throne of grace, or great propitiatory, no help 
can be expected where there is no cry: and where there is 
no cry, there is no felt necessity: for, he that feels he is 
perishing, will cry aloud for help ; and to such a cry the com¬ 
passionate High-Priest Will run with assistance. The time 
of need is the time in which God will shew mercy ; nor will 
he ever delay it when it is necessary. We are not to cry to¬ 
day, that we may be helped to-morrow, or in some future in¬ 
definite time, or at the hour of death. We are to call for 
mercy and grace when we need them; and we are to expect 
to receive them when we call. This is a part of our liberty 
or boldness ; we come up, Trpoirsp^a^ecc, to the throne, and 
call aloud for mercy, and God dispenses the blessings we then 
need. 

Divine assistance is continually needed: 1st. To enable us 
to resist and overcome evil. 2dly. To enable us to fulfil 
properly the duties required of us: for without Divine help 
we can do nothing. But, 3dly. There are peculiar times and 
circumstances, in which we need especial help, such as these: 
1. Sudden trials. 2. Violent temptations. 3. Premature 
deaths of relatives. 4. Unforeseen and unexpected losses. 
5. Sudden calls to extraordinary exertions, and to perform 
duties, to which we are not accustomed;—or to instances of 
self-abnegation, for which we are but ill prepared. In all 
such cases, if the help be not as sudden as the call; if it be 
not as powerful as the case is arduous —we shall fail in the 
time of trouble, and be wounded .in the cloudy and dark day. 
Hence there should be a continual coming in heart and mind 
to the Throne of Grace—a continual dependence on the Strong 
for strength—on the Wise for wisdom—and on the Merciful 
for salvation: that we may be able to stand* in the evil day, 
and, having done all, to stand. 

How necessary are these heavenly directions ! How much 
good has been done by attending to them ! and how much 
evil has been sustained by disregarding them ! He who has 
not a tender conscience will not feel his continual need of 
Pivine help—and he who does not feel this need will not care 


A DISCOURSE ON IIEB. IV. 16 . 


101 


for a supply : and he who does not call for it cannot be fur¬ 
nished with it, and must therefore fail in the day of battle. 

That neither the Apostle’s exhortation, nor the preacher’s 
labour, may be lost on us, let us recapitulate and consider:—- 

1. That there is a throne of grace: that is, a propitiatory ; 
the place where God and man are to meet. 

2. That this propitiatory , or mercy-seat, is sprinkled with 
the blood of the true Victim—that Lamb of God which taketh 
away the sin of the world. 

3. That we must come up to this throne; and this implies 
faith in the efficacy of the Sacrifice. 

4. That we must call aloud or earnestly for His mercy and 
grace, if we expect Him to run to our assistance. 

5. That we must feel our spiritual necessities, in order to 
our calling with fervour and earnestness. 

6. That calling thus, we shall infallibly get what we want; 
for, in Christ Jesus, as a sacrificial offering, God is ever well 
pleased: and He is also well pleased with all those who take 
refuge in the Atonement He has made. 

7. That thus . coming, feeling, and calling, we may have 
the utmost confidence: for we have boldness, liberty of access , 
freedom of speech —may plead with our Maker without fear, 
and expect all the help His throne can bestow. 

8. That Jesus, who hath entered into heaven for us, who 
standeth before the throne, is a merciful High-Priest, ; is 
touched with a feeling of our infirmities, sympathizes with us 
in our trials, and is ever more disposed to hear and answer, 
than we are to pray. 

9. That we should expect to be heard and saved, thus 
coming; that we should not doubt of His mercy; and we 
should be resolved to follow on to know the Lord, that we 
may find His goings forth as the morning, and His return as 
the latter rain; and be assured thus coming, feeling, and call¬ 
ing, that He will guide us by His counsel, and at last receive 
us to glory. 

10. Let those, therefore, who feel themselves in the need¬ 
ful time of trouble, come now with confidence to the throne 
of grace, that they may obtain mercy, and find grace to help 
them in their time of need. 

Hallelujah! The Lord God Omnipotent reigneth! 

i 2 


4 


SERMON VI. 


EXPERIMENTAL RELIGION, AND ITS FRUITS. 


PHILIPPI ANS, Chap. i. yer. 9—11. 

9. Kcc) toZto ‘7rporeu%ofzcc[, 'ivx rj xyxm] v/xav ert ptxX^ov, xx] 

[auXXov irepira-euy £» STriyvcucrsi xx) 7rx<rv\ xi?dq<rei‘ 

10 . E U TO doxi/xx^eiv upcx$ tx fitxfitpovTX, nx fire eiXixpivuq xxi 

U7rpo<rxo7roi ei$ j \ptepxv Xpicrrou' 

11. T\e7r\v)pa[JLtvoi xxpxav §txxio<ruvi)<; rav Six "Itjcrou XpitrroZ, ei$ 

Jo|c£V XCCl e7TXiV0V OsotJ. 

9. And this I pray, that your love may abound yet more and more in knowledge and 
‘in all judgment: 

10. That ye may approve tilings that are excellent, that ye may be sincere and without 
offence till the day of Christ: 

11. Being filled with the fruits of righteousness, which are by Jesus Clirist, to the glory 
and praise of God. 


It is the duty of the people of God to make prayers, sup 
plications, intercessions, and giving, of thanks for all men; and 
as the energetic prayer of a righteous man avails much , most 
people have highly valued the prayers of the godly, made in 
their behalf, and have earnestly begged a continual interest in 
the petitions of such : and all such prayers are valued in pro¬ 
portion to the piety and faith of him that offers them, for in¬ 
tercessory prayer will ever be available, in proportion to the 
influence a man has with his God. If, then, to have an inte- 







A DISCOURSE ON PHIL. I. 9-11. 


103 


rest in the prayers of a private Christian, would be not only 
desirable, but a blessing, surely those of an Apostle must be 
invaluable; as such a person has a nearer intercourse with 
God, and from his habits of intimacy with his Maker, he is 
much more likely to prevail. 

When the people at Philippi heard how their Apostle 
prayed for them, what confidence must they have felt in pray¬ 
ers thus offered; and what encouragement to expect those 
blessings which were the subject of his prayer ; and this must 
have served to increase their confidence ,, and increase their 
earnestness at the throne of grace. Well might they say, 
** Paul, the Apostle of our Jesus, has prayed for us ! now let 
us double our diligence in praying for ourselves.” 

But there is an essential difference between the prayers of 
inspired men and those of private Christians, how good or 
holy soever they may be; as the former pray for the church 
and the world, according to direct inspiration, God having 
determined to grant the blessings for which He excites them 
to pray. Hence, all such prayers may be viewed as direct 
promises, and claimed as such by those in whose behalf they 
are offered. On this principle, the prayer in the above verses 
must have been considered by the Philippians, as containing 
a series of promises, the fulfilment of which they had a right 
to expect, if faithful to the grace by which they were thus fa¬ 
voured. And this I pray that ye may, &c. But can we who 
live at such a distance from apostolic times, take up this pray*- 
er in. the same light, and expect with equal confidence its 
fulfilment ? This inquiry may be fully answered by the fol¬ 
lowing considerations :—1. The Church of Christ is a society 
of godly people, subsisting in various places, through all 
ages. 2. The Sacred Writings were given to the Church of 
Christ. 3. Those Writings do not come to a particular peo¬ 
ple, in a particular place; much less to individuals, nominal¬ 
ly or specifically considered; but they are sent to characters 
and circumstances. 4. All persons, therefore, of the same 
character, or in the same religious state, and all who are in 
the same circumstances, are those contemplated by the Divine 
Spirit in the Revelation which He has given. If, then, we 
are in the same spiritual state—wish for the same blessings— 
and look to the same unchanging God, through that Christ 
who is the same yesterday, to-day, and for ever ;—we have 


101 EXPERIMENTAL RELIGION, AND ITS FRUITS : 

an equal interest in these promises, may claim their fulfilment* 
and considering ourselves in the place of the Philippians, re¬ 
ceive with meekness that engrafted word, which is able to 
make us wise unto salvation. 

Having premised thus much, I shall now consider the dif¬ 
ferent parts of this important prayer, in the order in which the 
holy Apostle has left them. 

I. And this I pray , that your love may abound , yet more 
and more. These words are founded on that declaration of 
God, Thou shalt love the Lord thy God with all thy heart — 
and our Lord’s illustration of it, Thou shalt love thy neigh¬ 
bour as thyself. These being the two great commandments , 
it has been justly understood that this love is the essence of all 
religion; as it has been declared by Divine authority, that 
it is the fulfilling of the law. But few have attempted to' shew 
the reason why it is so. The mouths of all are full of the 
assertions, “ There is no religion without love.” “ The Chris¬ 
tian religion is the religion of love.” “ All religion is com¬ 
prised in love.” All this I grant; but on what is this founded ? 
Why may not the Christian religion be called the religion of 
faith —or of hope —or of humility , or any other virtue? 
Where can we find an answer to these questions ? I will at¬ 
tempt to give the reason on which this is founded. 

II. In order to this, I must make four assertions, neither 
of which, nor the inference drawrn from it, will be disputed. 
They refer to the state of man, who, made originally perfect , 
by a perfect and holy Being, is not now in the state in which 
God created him:— 

1. He is profligate in his practices: he is a sinner , and 
lives in the habitual breach of God’s holy law. 

2. This wickedness in his practices , proves him evil in his 
affections ; for, out of the heart proceed murders, adulteries, 
thefts, and sins of all kinds. 

3. These evil affections argue wicked motives for even a 
passion that is disposed to evil, will not act without an excit¬ 
ing influence. 

4. A motive implies a mover , and an evil motive , an evil 
principle as mover. Now the great question is, what is this 
evil principle ? 

III. The first view of the effects of this’principle’s working, 
proves that it is something opposed to the government of God; 


A DISCOURSE ON PHIL. I. 9-11. 


105 


and to the love of our fellow creature. It is generally termed 
sin : but sin, considered in itself, is rather a want of heavenly 
excellence, than a positive ‘principle : for it is only when it is 
described in its effects , that it can be stated to be the trans¬ 
gression of the law*. But an evil principle is still Wanting to 
account for the conduct of men : they act so often, not only 
in opposition to God, and to each other , but also to themselves. 
The general conduct of men is most demonstrably in hostility 
to their own interests : they are running themselves out of 
breath for no prize : they are labouring to make themselves 
wretched: and by their unhappy success, moral and natural 
evil is multiplied in the earth. 

Man, not satisfied with destroying his fellows, to whom he 
is a most inveterate foe, destroys also himself—-lilakes his 
own life wretched, shortens his days, and ruins his o^vn soul! 
His conduct, therefore, is not only unholy, but it is unnatural. 
Reason, therefore, can be no director of his ways ; and even 
the voice of self-preservation, which is said to be the first law 
of nature, is scarcely ever heard, except in the apprehension 
of some immediate danger, in which life is most obviously 
concerned. Nay, he even sins against his own conviction — 
he knows he is doing wrong, and yet does it. He resolves 
against it, and is yet overcome, and often laments that there 
is an evil energy working in him, more powerful than his 
reason , and in many cases paramount to his own will: for 
often, when he would do good, evil is present with him; 
and the good that he would do, he finds not power to per¬ 
form. Thus he is brought under bondage to the law of sin 
and death. 

This principle the Holy Scripture terms, the Devil or 
Satan, in whom, it says, the whole world lieth —which de- 
ceiveth the whole world , and rules in the hearts of the children 
of disobedience. I know it is fashionable with some to 
deny the existence of this evil principle; but as those per¬ 
sons deny the whole of divine revelation, which they have 
laboured in vain to disprove, they are worthy of no regard. 
They are generally men of desperate characters, and despe¬ 
rate fortunes : and as they will not listen to the voice of rea¬ 
son, nor the sacred oracles; they must be left to their own 
desperation. Satan,- who works in the hearts of the children 
of disobedience, possesses Oimself of the corrupt nature of 

VOL. i. 14 


106 EXPERIMENTAL RELIGION, AND ITS FRUITS : 

man; produces bad motives in a bad heart, blinds the under¬ 
standing, excites irregular appetites, and thence bad tempers , 
evil words, and unholy actions. 

This spirit is opposed to the government of God and the 
happiness of man : it is enmity to God and hatred to man; 
and its opposite is love to both. 

IV. Love therefore is the principle that is to destroy this 
enmity. But this love is not the passion that is generated in 
the heart by the sight or description of what is amiable, in 
reference to animal gratification: or, as it is defined, passion¬ 
ate affection. Such love is a mere human passion: but that 
of which the Apostle speaks is a principle; or rather the 
effect of an energetic spiritual principle. It is, in a word, the 
love of God, a love which He inspires, and by which the 
Divine nature is pointed out to us, in those remarkable words 
of the Apostle— God is love : and he who dwelleth in love, 
dwelleth in God, and God in him. It has nothing therefore 
to do with that earthly, animal passion, so well known and 
celebrated among men. The principle that expels evil is the 
love of God shed abroad in the heart by the Holy Ghost. 
And the Holy Spirit is the Agent who directs the operations 
of this principle of love, to the expulsion of the principle of 
hatred. Love, the opposite to this enmity and hatred, is im¬ 
planted in the heart; and thus the evil that leads to all mis¬ 
rule, rebellion, and sin, is cast out; and love, that dictates 
nothing but what is in accordance to the divine will and law, 
takes its place: and hence complete subjection to God, and 
every act of benevolence to man. Thus the love of God, be¬ 
getting love to God, is the sum and substance of all religion, 
and the fulfilling of the law ; because it expels that hatred or 
enmity —that carnal mind, which is not subject to the law of 
God, neither indeed can be. 

This love is the incentive to all obedience: for he that loves 
God, keeps His commandments : and to such His command¬ 
ments are not grievous; for to please those whom we love, 
is natural to love itself. This love is the religion of the Bible : 
love to God and our fellows—breathing nothing but glory to 
God in the highest, and on earth, peace and good will among 
men. Here then is the reason why religion is called love : 
it expels and destroys the principle of hatred and enmity. 

Y. The Apostle prays, that this love may abound more 


t 


A DISCOURSE ON PHIL. I. 9-11. 


107 


and more —that the influence should become greater—the 
government, more extended—and the energy, more active: 
ivx ts picrcrevti — this is a metaphor taken from a river greatly 
swollen by an accession of rain and land-floods till it fills 
its channel, overflows its banks, and inundates all the adjacent 
plains. This love can grow and increase : it is a sacred lea¬ 
ven that assimilates every thing to itself: and the more we 
believe, love, and obey, the more power we shall have in be¬ 
lieving, loving, and obeying. Every talent that God gives, is 
increased by use :— Use grace, and have grace , was a maxim 
of our religious ancestors. 

VI. The manner in which this love is to abound, and 
manifest itself, is next to be considered. In knowledge, says 
the Apostle, and in all judgment, ev eTriyvare^KXt 7 rxcry uicr^tret. 
These point out the constitution of the grand principle of ac¬ 
quisition. 

1. In knowledge. Knowledge signifies the information 
gained by trial or experiment: by lectures, discourses, conver¬ 
sation, and reasoning on any particular subject:—but here 
theology, as a science, is particularly concerned. He that 
wishes to excel, and be what the Apostle prays that the Phi- 
lippians might be, (especially while now the means of spiritual 
knowledge are so many, and blasphemy against the truth so 
common,) must acquaint himself w r ell with the Being and Na¬ 
ture of God. Who this Being is ? and the arguments by 
which His existence is proved :— 

(1) Those d priori —which demonstrate the necessity that 
such a Being must exist. That there must have been one 
eternal, unoriginated, and self-subsistent Being: and that it is 
utterly impossible that such a Being could not have eternally 
subsisted. 

(2) By arguments drawn a posteriori —i. e. from things 
which we see to exist—the manner of this existing, and the 
end for which they do exist. This comprehends all the works 
of creation ; and the providence by which they are governed 
and sustained. 

1. The number, magnitude, constituent parts, laws, and 
modes of existing of bodies in the visible Heavens —-sun, 
moon, planets, stars, &c.;—their revolutions, various affec¬ 
tions, distances, nature, solid contents, mutual relations, con¬ 
nexions, and dependencies, gravitation, and usefulness,—all 


108 


EXPERIMENTAL RELIGION AND ITS FRUITS: 


these afford a series of arguments the most satisfactory and con? 
vincing, of the being, knowledge, skill, power, and goodness 
of God. See the preceding Sermon on the Being and Attri¬ 
butes of God. 

2. The Earth and its productions :—vegetation—the great 
yariety of trees, plants, flowers—their hues, odours, savours, 
or tastes, medical and culinary uses, &c. Animals— man, 
beasts, birds, fishes—their nature, habits, properties, instincts, 
pses—all arguing the profound skill, wisdom, power, and good¬ 
ness of that Being, of whose goodness and bounty the earth is 
full. 

In these days, when blasphemy stalks abroad unmasked, 
and the Bible is treated with malicious and satanic indignity—- 
every Christian, who has it in his power, and especially every 
Christian minister, should acquaint himself with these argu¬ 
ments ! If we cannot know all these in detail , we should ac¬ 
knowledge them in aggregate , from the conviction that God 
^ is holy, powerful, wise, and good, and that He has done all 
things well. And this is probably what the Apostle has par¬ 
ticularly in view, as he uses the word ev rriywret, which sig¬ 
nifies acknowledgment. Every man is bound to acknowledge 
God, as far as he knows Him: and every man is bound to 
know God, as far as he can. Should it be objected that all 
the above points could not have been recommended to the 
phurch at Philippi, because they could not have the opportu¬ 
nity of gaining this knowledge ; I answer, the prayer of the 
Apostle had not for object, exclusively, the Christians at 
’ Philippi :—it has us also in view, and all to whom this Epis T 
Jle shall come, to the end of the world. And there are few 
persons at present, in these lands, who may not at a very 
small expense, and with little labour, gain a general and satis¬ 
factory knowledge of all the points mentioned above. See 
Payley's Evidences, and Dr. Derham's Works. 

But besides those things that relate to God, and His works 
of creation and providence, there are other matters of great 
importance in the science of theology , in which our love should 
increase more and more , in knowledge 

1. God’s revelation of Himself in the Old Testament —the 
fiaw, the Prophets , and all the other Holy Writings. In these, 
pod is seen in His purity, majesty, and omniscience. 

2. His revelation of Himself in the New Testament —and 


A DISCOURSE ON PHIL. I. 9-11. 


109 


particularly by Jesus Christ. The history of this glorious 
Person, His birth—preaching—miracles—death—and the 
proofs of all these, by testimony and by facts. His mission of 
the Holy Spirit, proved in the same way. The proofs of the 
Divine authenticity of the Christian Scriptures—by evident 
fulfilment of prophecy — testimony of friends and foes— internal 
and external evidence —the duration of the Church of Christ 
—and the Divine power that still accompanies the ministra¬ 
tion of the Word. All these things should be known; and all 
should be acknowledged ;—and when the general proofs of 
these things are held in memory, we have then the knowledge 
of the theory of religion: and this satisfies the mind as to the 
truth and Divine origin of the Sacred Volumes, and the reli 
gion founded on them. But thus far it is only a science; and 
may be known and acknowledged without producing those 
salutary effects in which the salvation of the soul is concerned. 
Hence the Apostle adds :— 

VII. In all judgment—ev nary cttrOqrei, in all sense , as 
more properly expressed in the margin of our bibles; and 
which must here signify, all spiritual perception and moral 
feeling. Wiclif translates it wit; Coverdale, experience ; 
Matthews, feeling; and Wesley, spiritual sense. In this last 
sense it certainly agrees best with the scope of the place, and 
appears to be the Apostles meaning:— 

1. Spiritual sense produces what is called experimental 
religion—the life of God in the soul of man. This mental 
perception, or heart-feeling , answers, in religion , to palpable 
experience in philosophy. A simple conviction, and know¬ 
ledge of bodies and their properties, is widely different from 
this spiritual feeling. By the sense of feeling we gain a 
knowledge or perception of bodies and their qualities—of hard, 
soft, wet, dry, cold, hot, and other tangible properties;—yet 
this gives us no mental feeling of those qualities, so as to de¬ 
monstrate their truth. But that which is mentioned by the 
Apostle, implies this feeling,—this mental internal sense : and 
in this consists the great difference between theoretical and 
experimental religion. 

2. The Apostle, in another place, explains this spiritual 
sense in one word: And, because ye are sons, God hath sent 
forth the Spirit of His Son into your hearts, crying, Abba, 
Father.” For the Spirit himself beareth witness, with our 


110 EXPERIMENTAL RELIGION, AND ITS FRUITS . 

spirits, that we are the children of God. Now, the fact to be 
witnessed is beyond the knowledge of man:—no human power 
or cunning can acquire it: if obtained at all, it must come 
from above. In this, human wit and ingenuity can do nothing. 
It is to tell us, that we are reconciled to God—that our sins 
are blotted out—that we are adopted into the family of heaven. 
The Apostle tells us, that this is witnessed by the Spirit of 
God. God alone can tell whom He has accepted— whose sins 
He has blotted out— whom He has put among His children: 
this He makes known by His Spirit, in our spirit; so that 
we have (not by induction or inference) a thorough conviction 
and mental feeling, that we are His children. 

3. There is as great a difference between this, and know¬ 
ledge gained by logical argument, as there is between hy¬ 
pothesis and experiment. Hypothesis states that a thing may 
be so: experiment alone proves the hypothesis to be true or 
false. By the first, we think the thing to be possible or like¬ 
ly : by the latter we know, experience, or prove, by practical 
trial, that the matter is true, or is false, as the case may be. 

VIII; Now this knowledge and spiritual feeling are given 
us, to the end, that we may approve things that are excellent 
— et<; to doxi/xct^eiv rcc dutpepovTcc—that we may try, practically 
examine, the things that differ; —that is, that differ from those 
things mentioned above : viz. the knowledge and spiritual 
sense or feeling. When a man is rooted and grounded in the 
true knowledge of God and sacred things, he knows whatso¬ 
ever is presented to himself, whether it be truth or error in 
reference to the experimental knowledge of salvation, by faith 
in Christ. 

1. They know, whatsoever is contrary to that work. 

2. Whatsoever is contrary to that spirit. And,^ 

3. By this, all impressions on the imagination are tried ; 
and by their nature and tendency they know,—(1) Whatso¬ 
ever comes from God. (2) Whatsoever comes from mere na¬ 
ture ; and, (3) Whatsoever comes from Satan. 

(1) What comes from God, is not only pure and holy, but 
leads directly to Him, in faith, love, and obedience. 

(2) Whatever comes from mere nature, leads to animal 
gratification: never raising the man above himself, nor above 
animal and earthly things. 

(3) What comes from Satan , leads from subordination to 


A DISCOURSE ON PHIL. I. 9-11. Ill 

God, and from benevolence and beneficence to man. To envy, 
hatred, and malice, and to all uncharitableness. 

Thus they see the things that differ , and avoid them as 
strange, untried, and unsafe. They see the things that are 
excellent , and approve them; and attach themselves to them 
—striving to grow in grace, and in the knowledge of God ; 
every day labouring to excel their former selves. They put 
to proof the things that are more profitable , as the words may 
be translated—and having proved them, profit by them them¬ 
selves, and thus become profitable to others. 

IX. But, besides this power of knowing and discerning, so 
as to prevent mental aberration from the truth, and defection 
of the heart from experimental godliness, this knowledge and 
spiritual feeling are given to regulate both heart and life; 
therefore the Apostle adds, that ye m(iy be sincere and without 
offence till the day of Christ. There are two points to be con¬ 
sidered here. 1st. The state of the heart before God—That 
ye may be sincere. 2dly. The state of the life before men— 
That ye may be without offence* 

1st. That ye may be sincere , etXiKptvetg. The word etXi- 
y-ptvus, sincere , or eiMKptvetct, sincerity , are compound words, 
and come from the splendour of the sun , and xpiva, 1 
judge :—“ a fine word,”’ says old Mr. Leigh : “ it is a meta¬ 
phor taken from the usual practice of chapmen, in the view 
and choice of their wares, that bring them forth into the light, 
and hold up the cloth against the sun, to see if they can espie 
any default in it. Or else, from such things as are purged 
and clarified by the light and heat of the sun, from the gross 
matter that is in them. As the sun discovers motes and 
atoms, so let your hearts be genuine, that the inwardest light 
may not discover motes which appear in others.” When 
stuffs are held up between the eye and the sun, not only flaws 
are easily seen, but the threads and general contexture of the 
cloth, whether even or uneven, whether carelessly or well 
woven, may be at once discerned. True believers will never 
rest till the thoughts of their hearts are purified by the inspi¬ 
ration of God’s Holy Spirit; so that they may perfectly love, 
and worthily magnify His name. 

Our word sincere , and sincerity , is also a metaphor taken 
from clarified honey, mel sincerum; that is, mel sine cerd —• 
honey without wax: that from which the wax has been en- 


112 EXPERIMENTAL RELIGION, AND ITS FRUITS: 

tirely separated, so that nothing of the comb, nothing impure 
or gross, can be detected in it. For such a state of grace and 
purity, the Apostle prays in behalf of the Philippians: and 
had the attainment of such a state of grace, in this life, been 
impossible , the Holy Spirit would never have inspired the 
heart of the Apostle to pray for it. 

2dly. That ye may be without offence — un-pontoTret —from «, 
negative * and 7rporxo7rv), a stumbling-blocJc , that ye neither 
stumble nor be stumbled—neither take offence nor give of¬ 
fence : that ye walk so, that your example, instead of deter¬ 
ring men from the truth, may excite them to seek it: and 
that your whole life may be a correct and instructive com¬ 
ment on the holy Creed which you have professed to receive. 
A man may dishonour religion and hurt his own soul, either 
by taking or giving offence: either of them will lead him out 
of the way of understanding, and this will soon bring him into 
the congregation of the dead. Purity within , will produce 
righteousness without. When the Apostle prays that they 
may be sincere and without offence , he prays that their heart 
may be always right before God ; and their conduct always 
unblameable before men. These two constitute the character 
of the perfect Christian—the character of him in whose heart 
Christ dwells by faith, and whose actions are governed by 
the law of love to God and man. 

This purity is not to last for a day, or a particular time 
merely, but during the whole of life—till the day of Christ; 
— i. e. the day in which Christ shall come to judge the world. 
Hence we see from the most obvious construction of the 
word, that a deliverance from all sin is held out to believers 
in this life. No intimation that they shall receive this hea¬ 
venly gift either in the hour of death , or in the day of judge¬ 
ment. The deliverance of the soul from all the contagion and 
contamination of sin, may be as complete in this life, as the 
justification of the conscience from all the guilt of sin. We 
have redemption in His blood, the forgiveness of sins: and 
that blood cleanseth from all unrighteousness. 

X. But wherever this inward change, this heavenly work 
is wrought, it will be manifest in the life and conversation—- 
in all the words , works , and tempers , of the regenerated man. 
Hence, says the Apostle, being filled with the fruits of 


A DISCOURSE ON PHIL. I. 9 - 11. 113 

righteousness, which are by Jesus Christ, to the glory and 
praise of God. 

1. They now have righteousness —they are made partakers 
of the Divine Nature. They have a righteous principle in 
every power of their souls, and in every affection and passion 
of their hearts. It is not enough that they are saved from 
sin, but they must be filled with righteousness. To empty, 
and to fill, are distinct operations of the Spirit of God. He 
first casts out sin: this He can do in a moment, in the twink¬ 
ling of an eye; but the filling with righteousness is a progres¬ 
sive work—for the man is to increase more and more in 
knowledge —and as his increase in love depends on his in¬ 
crease in knowledge; and knowledge must be, from its very 
nature, gradually received;—hence his growth in grace is 
gradual. In a moment, he may be emptied of sin; and 
wherever evil was, there will a seed of righteousness be de¬ 
posited ; but that seed will require time to vegetate and 
grow;—and as these seeds grow, so the powers of the soul 
expand; and, in this way, the immortal spirit may grow in 
holiness and excellence, to all eternity. Being emptied of all 
sin is a small matter when compared with being filled with 
God, or with all the fruits of righteousness. 

By righteousness we may understand, in a general sense, 
the whole work of the Spirit of God in the soul: and by the 
fruits of righteousness, all holy tempers, holy words, and 
right actions : and with these the Apostle prays that they may 
be filled, 7rs7rXt]p6>^£vot, filled up, filled full — no place being 
left for Satan or sin. Christ dwelling in their heart by faith: 
—being all in all, and all in every part. 

2. The fruits of righteousness imply the seeds sown : and 
these watered by the dew of heaven from above, and influ¬ 
enced to their spiritual vegetation by the continual rays of 
the Sun of righteousness. In vain does the sun shine on the 
field where no seed has been sown; and in vain is the seed 
sown, if the sun do not shine upon it, and the early and latter 
rains do not descend in their season. And it must be wholly a 
right seed to grow at all, and the ground must be well culti¬ 
vated, and kept clean from weeds, that the seed having a pro¬ 
per soil may grow; and the ground being kept clean, that the 
seed may not be choked, and so become unfruitful. 

3. Nothing can produce the fruits of righteousness but the 

VOL. i. 15 k 2 


114 EXPERIMENTAL RELIGION, AND ITS FRUITS: 

seed of the kingdom , and this can grow no where but in good 
ground ;—and the good ground, our Lord tells us, is an honest 
and good heart; and this honest and good heart becomes such, 
by being sufficiently 'ploughed and broken up by that repent¬ 
ance that is according to God, which produces the broken 
and contrite heart, the sighings of which God will not despise. 
In a word, they are to be filled with the fruits of righteous¬ 
ness; —1. Their hearts are to be filled with righteous pur¬ 
poses and holy and merciful resolutions ; to produce the ef¬ 
fects of which, the heart, under the influence of the Holy 
Spirit, feels continual tendencies; —and, 2. In consequence, 
their lives are filled up with the works themselves: and 
hence, the word sre^/w^vo/, filled up, completely filled —or, 
as we would express it in homely phrase, brimful—running 
over! 

XI. Lest any should imagine that this state of internal 
purity and external righteousness could be obtained by any 
efforts of man, or acquired by repeated acts, which, in the end, 
might produce habits , and these a system of righteousness ; 
the Apostle takes care to remark, that all these blessings, mo¬ 
ral changes, gracious dispositions, holy tempers, righteous ac¬ 
tions, &c. are by Jesus Christ. Without Him, nothing is 
strong, or wise, Or holy. No man could have either grace 
or space to repent, were it not for Him. His sacrificial death 
alone is the cause why the sword of justice has not cut off every 
sinner. It is through His intercession that any transgressor 
or backslider is spared—by and through His mcj’its the long 
suffering of God is exercised towards men, and they are there¬ 
by led to repentance. It is by the power of His Word and 
Spirit that repentance and deep contrition for sin are pro¬ 
duced in the heart. It is through His passion and death alone 
that the penitent is reconciled to God, and receives the re¬ 
mission of his sins. It is the Spirit of Jesus Christ that wit¬ 
nesses with ours, that we are children of God. It is His 
blood that cleanseth from all unrighteousness. And it is by 
His dwelling in our hearts by faith that we are rooted and 
grounded in love, and are filled with all the fulness of God. 
'He is the Beginner of our salvation : the Continuer and the 
Finisher of our faith. It is by Him that we devise what is 
holy, and by Him that we perform what is good. We are 
accepted through Him, because purchased by Him, and final- 


A DISCOURSE ON PHIL. I. 9 - 11. " 115 

ly glorified together with Him. Thus our whole salvation 
is through and by Him : and if we overcome by His blood, it 
is that we may sit down on His throne , as He has overcome 
and sat down with the Father upon the Father’s throne. 
Thus, of Him, and through Him, and to Him, are all things; 
and to Him be glory and dominion for ever and ever. Amen. 

XII. Finally, we see here the ultimate end proposed— The 
glory and praise of God. 1. God made man for His own 
glory: not to increase that glory, for it is infinite and eternal, 
and cannot be increased, but to manifest that glory. And 
God’s glory is manifested when that which is agreeable to His 
nature is accomplished, so as to appear to angels and men. 
The greater the work of redemption on the earth, the greater 
display there is of the glorious power , holiness , justice , good¬ 
ness r and truth of God. Even the salvation of one sinner is 
an exhibition of God’s glory': it shews the availableness of 
the incarnation and death of Christ. It shews, thus far, the 
accomplishment of the end for which Christ died. For these 
triumphs of His love and mercy, God is honoured and praised . 
He is honoured when the work of His grace thus appears to 
men in the f ruits of righteousness: and God is praised by 
all the faithful, when His work thus appears. Every genuine 
follower of God has the glory of his heavenly Father in view 
in all that he does, says, or intends. He is not his own, and 
therefore he sees the reasonableness of glorifying God with 
his body and his spirit which are His. Such, study to glorify 
their God; they do glorify Him by shewing forth in their 
conversion and godly life , the glorious working of the glori¬ 
ous power of the Lord. 2. Thus the great end for which 
man was created, preserved, and redeemed, is accomplished. 
God’s glory is secured; Jesus sees of the travail of his soul, 
and is satisfied ; the Angels rejoice in the accession of re¬ 
deemed souls, coming from the church militant to the church 
triumphant; and God, to all eternity, receives the praise that 
is due to the glory of His grace. 

And now, reader, art thou willing to have this apostolic 
prayer fulfilled to thee ? Art thou weary of that carnal mind 
which is enmity to God ? Canst thou be happy whilst thou 
art unholy ? Dost thou know any thing of God’s love to thee ? 
Dost thou not know that He has given His Son to die for 
thee ? Dost thou love Him in return for His love ? Hast. 


116 EXPERIMENTAL RELIGION, AND ITS FRUITS* 

thou even a little love to Him ? And canst thou love Him a 
little , without desiring to love Him more ? Dostthou not feel 
that thy happiness grows in proportion to thy love and sub¬ 
jection to Him ? Dost thou not wish to be happy ? And dost 
thou not know that holiness and happiness are as inseparable 
as sin and misery ? Canst thou have too much happiness or 
too much holiness ? Canst thou be made holy and happy too 
soon ? Art thou not weary of a sinful heart ? Are not thy 
bad tempers, pride, anger, peevishness, fretfulness, covetous¬ 
ness, and the various unholy passions that too often agitate 
thy soul, a source of misery and woe to thee 1 And canst thou 
be unwilling to have them destroyed ? Arise, then, and shake 
thyself from the dust, and call upon thy God ! His ear is 
not heavy that it cannot hear;—His hand is not shortened 
that it cannot save. Behold, now is the accepted time ! Now, 
is the day of salvation. It was necessary that Jesus Christ 
should die for thee, that thou mightest be saved; but He gave 
up His life for thee 1800 years ago ! And Himself invites 
thee to come, for all things are now ready. Such is the na¬ 
ture of God, that He cannot be more willing to save thee in 
any future time, than He is now. He wills that thou shouldest 
love Him now, with all thy heart; but He knows that thou 
panst not thus love Him till the enmity of the carnal mind is 
removed; and this He is willing this moment to destroy. 
The power of the Lord is therefore present to heal. Turn from 
every sin,—give up every idol,—cut off every right hand,— 
pluck out every right eye. Be willing to part with thy ene¬ 
mies, that thou mayest receive thy chief Friend. Thy day is 
far spent ,—-the night is at hand ,—the graves are ready for 
thee, —and here, thou hast no abiding city. A month, a week, 
a day, an hour, yea, even a moment, may send thee into eter¬ 
nity. And if thou die in thy sins, where God is, thou shalt 
never come. Do not expect redemption in death. It can do 
nothing for thee—even under the best consideration; it is thy 
last enemy. Remember then that nothing but the blood of 
Jesus can cleanse thee from all unrighteousness. Lay hold, 
therefore, on the Hope that is set before thee,—re-echo the 
Apostle’s prayer, and apply it to thyself. The gate may ap¬ 
pear straight, but strive , and thou shalt pass through ! Come 
unto Me, says Jesus ;—hear his voice, believe at all risks, and 
Struggle into God ! Amen and Amen. 


SERMON VII. 


SAINT PAUL’S GLORYING; 

OR, 

THE GOSPEL OF CHRIST THE POWER OF GOD 
UNTO SALVATION. 


ROMANS, Chap. 1. ver. 16, 17. 

16. For I am not ashamed of the Gospel of Christ; for it is tne power of God unto 

salvation to every one that believeth; to the Jew first, and also to the Greek. 

17. For therein is the righteousness of God revealed from faith to faith : as it is writ? 
ten, The just shall live by faith. 


There is no case on record that affords a more decisive 
proof of the truth of Christianity, than that of the conversion 
of Saul of Tarsus, afterwards called Paul, and constituted by 
Christ, the apostle of the Gentiles. It is a maxim among men, 
never to risk the loss of a present advantage , unless there he 
a good prospect , and moral certainty of gaining another 
vastly superior in value . Paul had lineage, civil rights, 
learning, influence, credit, authority and power. Such was 
the state of Christianity in his time, that he who embraced it, 
lost the benefit of all these , and forfeited his character in civil 
and religious society. This man was also zealously attached 
to his religious opinions, the religion of his country, and the 
traditions of his fathers. To change all these for the cross of 
Christ —for poverty, want, obloquy, pain, persecution, and 
.death in its worst forms, could never be a matter of rational 







118 


A DISCOURSE ON ROM. I. 16 , 17 . 

choice. That lie did count them all as dross and dung that 
he might gain Christ , is an indisputable fact. But how was 
this most extraordinary revolution of sentiment brought about, 
without one worldly consideration to prompt it ? Here is a 
mystery which nothing but his own confession, and a subse¬ 
quently long life of pains, labours, unparalleled writings, and 
finally, a martyr’s death, can properly account for and illus¬ 
trate. He was convinced of the truth and excellence of the 
Christian religion by feeling it to be the power of God to his 
salvation ; and on this account, he was not only not ashamed 
of it , but cheerfully sealed its truth with his blood. 

In considering the general subject of the Text, I shall en¬ 
quire—I. What is the Gospel of Christ?.—II. Why the 
Apostle was not ashamed of it ?—It brought him salvation.— 
III. What was the agency by which the saving tendency of 
the Gospel is applied ?-—The power of God. IV. For whom 
were these benefits designed.?—Jews and Gentiles. And, V. 
How are they secured and rendered ultimately beneficial ?— 
By faith.—YI. Exhortation." 

I. What is the Gospel of Christ. 

1. The history of the incarnation of our blessed Lord, in¬ 
cluding—1. His immaculate conception. 2. His extraordi¬ 
nary birth. 3. His miracles and preaching. 4. His suffer¬ 
ings and death. 5. His resurrection, and triumphant ascen¬ 
sion to heaven. 

2. The end for which all this was undertaken—1. To make 
an atonement for the sin of the world. 2. To blot out the 
sins of all that repent and believe on Him. 3. To make 
men partakers of the Divine nature. And, 4. Finally take 
them to glory. 

3. The doctrine of Christ crucified; or the good news 
(evetyyeXtov,) that God wills all to be saved, and come to 
the knowledge of the truth :—that truth which states that 
Jesus Christ, by the grace of God, tasted death for every 
man. 

With other acceptations, it is not necessary to meddle. 

II. Of this Gospel, the Apostle says he is not ashamed. 
What were the reasons ? This assertion will receive light 
from Isa. xxtiii. 16. and xlix. 23. quoted by the Apostle, 
chap. x. 11. of this epistle, For the Scripture saith , Whoso - \ 


st. Paul’s glorying : 


119 


ever believeth on Him shall not be ashamed , nor confounded. 
This is spoken in particular reference to the Jews, that they 
might be reproved—to the Gentiles, that they might be en 
couraged. 

The Jews, by not believing on Jesus Christ, and not re 
ceiving Him as the promisedMessiah, but trusting in others , 
have been disappointed of their hope , ashamed and con 
founded from that time to the present day. Their expecta 
tion is cut off:—and while rejecting Christ, and expecting 
another Messiah, they have continued under the displeasure 
of God, and are ashamed of their confidence. 

On the other hand, those who have believed on Christ, 
whether Jews or Gentiles, had in and through Him, all the 
blessings of which the Prophets spoke : for the promises of 
God in the Old Testament, are yea and amen through Him. 
Paul, as a Jew, believed on Jesus Christ; and in believing, 
had life through His name : Christ dwelt in his heart by faith, 
and he was made unspeakably happy by the atonement 
which he had received, and the diffusion of the Spirit of holi 
ness through his soul; therefore he could cheerfully say, I am 
not ashamed of the Gospel of Christ:—And why ? Because 
he felt it to be the power of God to his salvation. 

Without this demonstration of its truth and excellence, 
is there not something in. the Gospel itself, calculated to 
make its professors ashamed? 1. The immaculate conception 
of our Lord. We know how this has been blasphemously 
represented by the Jews of old ; and indeed by them and by 
many other infidels, to the present day. 2. The poverty, 
and destitute state of Christ and His disciples. He had not 
where to lay His head: and He had no secular means of 
supporting, much less of enriching, His disciples. 3. In the 
manner of His trial—He ‘was arraigned and condemned as a 
felon—as one that strove to destroy the public peace and tran¬ 
quillity, by exciting the common people to insurrection and 
rebellion. 4. In the manner of His death—He was crucified 
as the vilest and most criminal slave; and, as if His guilt 
were evident to all, had not one to plead for Him : and as a 
sanction to the judgement of His enemies, His own disciples 
abandoned Him, as if convinced of His guilt, or ashamed any 
longer to confess so traduced a master. But the resurrection 
of Christ dissipated all doubts concerning these points; and 


i20 


A DISCOURSE ON ROM. I. 16 , 17 . 


the out pouring of the Holy Ghost on the souls of believers, 
tilling them with light and jk>wer and love, was the demon¬ 
stration that all was of God ; and that they had not credited 
a foolish history, or a cunningly devised fable. 

But this subject may and should be taken up on a more 
extensive ground. As it regards Paul, all is right and clear * 
we see that he had no cause to be ashamed of the Gospel of 
Christ. He had all the consolations of which he speaks ; he 
was an inspired Apostle, and always full of the Holy Ghost 
and Power. But the circumstances of Christians in these latter 
days are in several respects different from those of the Apos¬ 
tle ; and, in reference to these the subject should be examined. 
On general grounds, what is it, of which a man has cause to 
be ashamed ? Answer— 

(1) Any thing that is unwise or injudicious in its plan. 

(2) Absurd or extravagant in its execution or progress. 

(3) Inefficient or destructive in its issue or end. 

This may be applied, Firstly , To all wcfhks of intellect. 
Secondly , To all works of civil polity. Thirdly , To all reli¬ 
gious institutions. 

With but few r exceptions, the whole herd of novelists may 
be included under the First —(1) Their plans are sickly abor¬ 
tions of paralysed intellect. (2) The execution is fantastic 
and preposterous. And (3) Their issue is dangerous, often 
destructive, and generally ruinous. Several instances might 
be produced ; and they might almost be taken up at random. 
Writers of this class. 

“Snivelling and drivelling nonsense without end,” 

have corrupted the youth, and depraved the manners not only 
of this, but almost all the countries of Europe. They are 
the begetters of vain imaginations, of extravagant projects, 
and of calamitous issues. Of them, their country may be well 
ashamed ; and they themselves blush at their own works, 
and the disasterous effects produced by them in society. 

There are, however, some honourable exceptions. There 
are a few writers of this class, whose sole aim was to correct 
the vicious manners of the age, give a proper bias to the un¬ 
derstanding, and a healthy direction to the feelings of the 
heart, and who, because it was popular, chose the form o f a 


121 


A. DISCOURSE ON ROM. I. 16 , 17 . 

hovel to convey their salutary instructions to the public. At 
the head of these, for pious 4 and benevolent feeling, stands 
Henry Brook —for good intention .and indefatigable ponder¬ 
ous labour, Samuel Richardson and for correct conception, 
masterly delineation, judicious colouring, and majestic execu¬ 
tion, Walter Scott. The first leads you directly to God, the 
Fountain of light, life, perfection, and goodness. The second 
conducts you through many direct roads and fairy by-paths 
to virtue and propriety of conduct in the various relations of 
life. And the latter carries you through nature and facts to 
the sources whence history should originate; and raises up 
not only the recollections of past events, but places you by 
inimitable description in the midst of generations that have 
long since ceased to exist, whom, in your presence, he causes 
to transact all. the avocations of their respective situations in 
life, and exhibit all the peculiarities of the manners and cus¬ 
toms of. their times, with the whole train of thinking and 
feeling which gave them birth. Such writers as these, shall 
have, from posterity at least, their just meed of praise; and 
of the general tenor of their works , their authors need never 
be ashamed , 

Secondly. But this may be applied also to many works of 
civil polity among ancient and modern nations, both barbarous 
and what are called refined. In many cases—how foolish the 
plan—-how barbarous the execution of laws sufficiently ill-con¬ 
ceived—how partial the administration of justice—-and how 
oppressive to all, but the framers and higher ranks, the gene¬ 
ral operation of those institutions which should be the bar¬ 
riers against wrong—the protectors and comforters of the 
humble mechanic, and the laborious cultivator of the soil. 
See the oppressed state of the subjects of the Sublime Porte; 
and the degradation of the peasantry of the Autocrat of all 
the Russias! And how little better circumstanced are the 
inhabitants of Spain and Italy; and how capable of improve¬ 
ment is the condition of the people under the Bourbons of 
France ! Of most of these nations may it not be said, They 
have statutes that are not good, and judgements by which they 
cannot live. I say nothing of sanguinary laws and brutal 
punishments, of which, wheresoever found, the framers may 
be ashamed , and in which the people cannot glory. . 

Thirdly. But this applies still more forcibly to all human 

VOL. I. 16 L 


122 


st. Paul’s glorying : 


codes of religion, from the oral law of the Jews down to the 
deistical and demi-atheistical' systems of the present day. 
All, all have been conceived in folly or the lust of power; 
are carried on by puerile, ridiculous, and extravagant rites and 
ceremonies; and are daily issuing in perplexity and disap¬ 
pointment. 

1. This is the nature, tendency, and operation of the spu¬ 
rious, and generally contemptible Mishna of the Jews, with 
their Tahnuds and Gemara; works that never yet made one 
man wise unto salvation, nor saved one sinner from his sins. 

2. And also of the Mosliman religion, built on the jargon 
of the Koran —a system of conceits and solemn fooleries ; a 
stagnant lake of asphaltic water, which would have long since 
become irrevocably putrid, had not the deadly mass been 
preserved from total corruption by some portions of living 
water stolen from Siloah’s brook that flows from the oracle 
of God. 

The like may be said of all the other systems of religion 
that have been invented by man. By none of them has the 
human heart ever been mended, the soul sanctified, or the 
conduct brought' up to a pure standard of moral rectitude. 
Pure morality has been produced in no nation of the world, 
where the revelation of God has not prevailed. What we 
find of good under any other system of religion, consists more 
in the absence of certain evils , which are restrained by penal 
laws, than in the presence of good, produced by holy prin¬ 
ciples. 

Let us now examine the Gospel of Christ, and see whether 
from its plan, its operation, and the effects produced by it, 
any of its professors have cause to be ashamed of their faith. 

(1) Its Plan. —It professes to come from God, the Foun¬ 
tain of wisdom, truth, holiness, and goodness: and if this be 
its origin, it must be wise, true, holy, and beneficent: and all 
its operations vindicate its claim to a heavenly origin. It is 
every way suited to the fallen, miserable state of man. It 
shews—makes a fuller discovery of the Divine nature, than 
was ever made before—of its holiness, justice, truth, and good¬ 
ness. It also gives a more correct view of man —of his na¬ 
ture, the soul and its immortality, the end of his being, and 
the way of happiness. The resurrection of the human body, 
and the state of future rewards and punishments, are asserted. 


A DISCOURSE ON ROM. I. 16 , 17 . 


123 


proved, and illustrated by it. Its promises and precepts are 
full of wisdom, reasonableness, and encouragement. It is 
adapted to every want, meets every wish, and satisfies every 
desire of the human soul. 

Let us* examine this more particularly. 

That man is a fallen, sinful being, cannot be denied; that 
he has that carnal mind which is enmity against God, requires 
no proof. He is despicable and mean, yet proud and arro¬ 
gant. He is sinful and wicked, yet presumptive of merit, and 
expectant of endless felicity. His moral weakness is such, 
that he cannot resist sin; and yet he acts and boasts as if he 
had all power, and could bruise down Satan under his own 
feet. In a word, he is ignorant and proud ; sinful arid wicked ; 
an enemy to himself; an enemy to his species; and an ene¬ 
my to God. The Gospel provides a remedy for all these 
evils. 1. It was a maxim among ancient philosophers and 
physicians, contr,{Lria contrariis curantur —contraries are 
cured by their contraries. Hence, to abase, confound, and 
destroy the pride of man, Jesus, who was in the form of God, 
made Himself of no reputation, and took upon Him the form 
of a servant, and was made in the likeness of man—He hum¬ 
bled Himself, (yet farther,) and became obedient unto death, 
even the death of the cross. Phil. ii. 6—8. And this hu¬ 
miliation of Jesus Christ is wondrously calculated to confound 
the pride and vain glory of man : and this emptying of Him¬ 
self has been the means of purchasing that grace which bends 
and breaks the heart, gives true repentance, and prepares the 
soul for the mercy that pardons. 

2. In like manner, His love is opposed to our enmity —and 
by it, our hatred to God and goodness is overcome. Love 
counteracts the whole carnal mind, draws out the heart in 
affectionate attachment to God, and is the incentive to all 
obedience,* as being the fulfilling of the law. Such a person 
is not obliged to derive the principle of his obedience from 
any thing outward: the moral law is before his eyes; but the 
love of God, shed abroad in his heart, is the principle by 
which he obeys it. He performs nothing merely as a duty; 
he has the law of God written in his heart, and this ever 
disposes him to do what is right in the sight of his Judge. If 
it were not even infallibly true, that a life of sin must termi¬ 
nate in endless misery , yet he would abhor the w r ay of the 


124 


ST. PAUL'S GLORYING : 

wicked. He has tried the path of disobedience, and found it 
the road to ruin: he now knows the way of righteousness, 
and finds it the path of peace and happiness. Satan , the en¬ 
slaver of the world, he found to be a hard task-master, during 
the long period in which he laboured under chains, in the 
house of his bondage. God, the Saviour of the world, he finds 
to be a beneficent Father, and His service perfect freedom. 
He delights in obedience ; it is the element in which his soul 
lives, prospers, and is happy. 

3. The grace afforded by the Gospel plan of salvation, de¬ 
stroys also the enmity that subsists between man and his fel¬ 
lows. As God is loving to every man, and hates nothing that 
He has made, so all those who are made partakers of the Di¬ 
vine Nature, love man for His sake, and by the influence of 
that same love which a merciful God bears even to the fro- 
ward and the wicked. Strifes, quarrels, and contentions, 
wars and fightings, with all systems of licensed or unlicensed 
aggression, slaughter, rapine, and wrong, would cease in the 
world, were the Spirit of the Gospel to be even generally re¬ 
ceived. Commotions in civil society would be as rare as 
comets in the solar system, (as they could only exist among 
those who would not have God to rule over them,) and like 
those rare visitants, pass through that^ingdom of heaven 
which Christ had established upon earth, without disturbing 
that general order and harmony which are essential to His 
government among men. And were this Gospel to be uni¬ 
versally received, (and why should* it not!) all human enmities 
Would be abolished for ever. 

This is not theory. We know what would be the case in 
the mass, from what we see among individuals. In every 
case, where a sinner is converted to God, he is filled with that 
wisdom from above, which is pure, peaceable, gentle, 
easy to be entreated, full of mercy and, good fruits , 
without partiality, and without hypocrisy. Under such influ¬ 
ence, men bear each others’ burdens, cease from all strife and 
envying, are courteous, pitiful, and kind. They have in them 
the mind that was in Christ; and they walk as He walked. 
Behold then the wisdom of the Gospel plan ! It does not 
pet by laying on restraints, but by eradicating evils: it not 
pnly takes away those evil dispositions which lead to the 


A DISCOURSE ON ROM. I. 16 , 17 . 


125 


Works of the devil and the flesh, but it infuses those principles 
which lead to peace, purity, and happiness. 

(2) And as it is wise in its plan, so it is benign in its ope¬ 
ration : its doctrine drops as the rain, its speech distils as the 
dew, as small rain upon the tender herb, and as showers 
upon the grass. Deut. xxxii. 2. The Spirit of God shines 
into the heart, to convince it of sin, righteousness, and judge¬ 
ment : in order that it may feel the need it has of redemption, 
that same Spirit takes of the things that are Christ’s, and shews 
them unto it;—the sinner then sees the boundless love of 
God that has provided such a Sacrifice for sin. He is as¬ 
tonished at the Divine goodness. When he sees what has 
been done for him, he hates his former life, and loathes him¬ 
self, repenting as in sackcloth and ashes. He is commanded 
to believe on Him who died for His offences, and rose again 
for His justification. He lays hold on the hope set before 
him:—he believes in the availableness of the wondrous 
Atonement, and “ gives up every plea, beside, ‘ I am con¬ 
demned, but Christ has died.’ ”—The spirit of adoption is 
then given to him, by which, with a thorough conviction of 
his own sonship, he is enabled to cry, Abba, Father! He is 
how justified freely through the redemption that is in Jesus ; 
and is filled with all peace, love, and joy, in believing; and 
abounds in hope through the power of the Holy Ghost. 
Nothing can be more gentle , nothing more persuasive , nothing 
more effectual , than the operation of this grace upon his heart 
and mind. Whatever part the great and mighty wind, the 
earthquake , and the fire , might have had in his conviction, it 
was the still small voice, (1 Kings xix. 11, &c.) that announced 
the presence of that most merciful God and Father, who is 
now come to put away his sins, and receive him among His 
children. And now being received into the heavenly family, 
he continues to believe, love, and obey. And as his faith 
worketh by love , he runs the race that is set before him with 
alacrity, cheerfulness, and delight. As he finds the service 
of God to be a reasonable service, so he performs it, not with 
constraint, but willingly; doing the will of God from his 
heart; rejoicing in Christ Jesus, and liaving no confidence in 
the flesh. 

(3) As the plan was wise, and the operation benign, so the 
issue is glorious. The genuine Christian is holy ;—and happy, 

x. 2 


126 


st. Paul’s glorying : 


because holy : he not only lives an innocent life, but he lives 
a useful life—he labours for the welfare of society, and the 
peace of God keeps and rules his heart. He lives to grow 
wiser and better, and he misses not his aim. In affliction he 
is patient and submissive : in adversity his confidence in God 
is unshaken : in death he has no fears, because Christ dwells 
in his heart by faith: he overcomes his last enemy, and finally 
triumphs, Satan himself being beat down under his feet: and., 
having overcome, he sits down with Christ on His throne, as 
He, having overcome, is sat down with the Father, upon the 
Father’s throne. Thus then, his salvation on earth issues in 
an eternal weight of glory. Hence, therefore, it is demon¬ 
strated, that no believer need be ashamed of the Gospel of 
Christ; as it is wise in its plan, benign in its operation, and 
glorious in its end. 

All these things are included in the reason which the Apos¬ 
tle assigns for his not being ashamed of the Gospel of Christ. 
Because , says he, it is the power of God unto salvation , to 
every one that believeth. 

III. That the Gospel brings salvation to men has already 
been ascertained, and the manner in which the operation is 
carried on, has also been pointed out; but the especial agency 
by which the work is begun, carried on, and completed, has 
been mentioned only in a general way. The Apostle terms 
it the power of God , Swazis rov Qeov , a phrase which ordi¬ 
narily signifies such a power as God exerts when He inverts 
or suspends the operations of nature , to produce effects which , 
in the ordinary course of things , could not take place . Such 
indeed is the salvation of the soul; so deep is the stain, so 
radicated the habits of sinning, so strong the propensity to do 
what is evil; that nothing less than the power , by which the 
soul was created, can conquer these habits, eradicate these 
vices, and cause such a leopard to change his spots, and such 
an JEthiop his hue. The whole change which the soul under¬ 
goes in its conversion, is the effect of a Divine energy within. 
This the Gospel promises, when it promises to send forth the 
Holy Spirit. This mighty spirit is given to enlighten, con¬ 
vince, strengthen, quicken, and save, and the change that is 
effected in the sinner’s soul, in his habits, and in his life, is 
such as no natural cause can produce ; such as no art of 
man can effect; and such as no religious institutions, con- 


A DISCOURSE ON ROM. I. 16, 17. 127 

nected with the most serious and pointed moral advices, 
can ever bring about. It is wholly God’s work : and He 
performs it neither by might nor power, but by His own 
Spirit. 

Several systems of religion have some good ordinances, 
and moral precepts—they speak against sin, and recommend 
a moral life : but under them not one sinner is converted; and 
why? Because they minister not the 'power of God. Nor 
does even the strong and forcible preaching of the divine pre¬ 
cepts of Christianity itself, produce this. Where Jesus is not 
preached as the tower of God , as well as the wisdom of God , 
no sinner is converted from the error of his life, The profli¬ 
gate continues his course, drunkards, swearers, liars, sabbath- 
breakers, the unjust, the unclean, and the unholy, continue 
under the influence and power of sin, though they may fre¬ 
quent the ministry of those who, not knowing the work of 
God upon their own hearts, think God works not at all; and 
endeavour to produce the wonderful change which the Gospel 
requires and the state of the soul demands, by moral suasion , 
and the administration of the Divine ordinances 1 Vain la¬ 
bour !—without this power of God, no good can be effected. 
Jesus, as putting away sin by the sacrifice of Himself, and as 
sending forth the enlightening and powerful influence of the 
Holy Ghost, must be clearly, faithfully, and incessantly 
preached. Where this is done, sinners will be converted unto 
God, and believers built up on their most holy faith. This was 
the Gospel which St. Paul preached, because he knew it to 
be the power of God to salvation. He had felt it to be such ; 
and he witnessed it as the only means of saving, either a lost 
world, or a lost soul. 

Now, as all men had sinned, and Jesus Christ tasted death 
for every man, so the Gospel salvation is offered indiscrimi¬ 
nately to all. And as nothing can produce this salvation but 
the power of God , so no one can merit it; none can purchase 
it by works of righteousness which he has done or can do, 
and therefore it is a gratuitous offer made to mankind, and 
actually conferred on them that believe —on them who credit 
the record that God has given of His Son, and receive Jesus 
Christ crucified as a sufficient sacrifice and oblation for their 
sins. Hence the Apostle states, that the Gospel is the power 
of God to salvation unto every one that believes. 


128 


st. Paul’s glorying : 


IV. And lest that most sinful selfishness, which causes mul¬ 
titudes to restrain the grace and goodness of God to themselves , 
(and imagine that all the rest of mankind were passed by, 
and that the God who hateth nothing that he has made, but is 
loving to every man, had made no provision for them who did 
not worship in their way, or receive their creed,) should pre¬ 
vail in any mind, the Apostle adds, To the Jew first, and also 
to the Greek. That is, by the most obvious construction, 
from the well known application of those terms, to the whole 
human race: for at that time, under the denomination of Jews 
and Gentiles , was the whole human race included. To the 
Jew, th e first offer of salvation by Christ was to be made, and 
the next to the Gentile world. All that did not harden their 
hearts against God’s fear, nor reject the counsel of God against 
themselves, were made partakers of this grace, and became 
the elect of God, holy and beloved. Those who resisted the 
Holy Ghost, were blinded and cast off: but none was rejected 
till he had rejected the Lord who bought him. 

And that this Gospel salvation was intended both for Jews 
and Gentiles, the Apostle argues thus : For therein is the 
righteousness of God revealed from faith to faith, i. e. God’s 
method of saving sinners by Christ Jesus, (as the phrase righ¬ 
teousness of God is often used in this Epistle ; among others, 
see chap. iii. 20—26.) is fully manifested in the Gospel, is Re¬ 
vealed from faith to faith. 1st, It is shewn to be by faith,' 
and not by the works of the Law; for Abraham, the father 
and founder of the Jewish people, was justified by faith, be¬ 
fore even the Law was given: and from believing, in refe¬ 
rence to the spiritual object held forth in the various ordinances 
of the Law', and now revealed under the Gospel, he and all 
his believing descendants have been justified ; have received 
the pardon of sin, and become the children of God by faith in 
Christ Jesus. 2dly, Thus, the faith of the Old Covenant led 
on to the faith of the New Covenant, which shews that salvation 
has been by faith from the call of Abraham to the present 
time. And from the beginning, all that wer e.just or righteous 
in the earth became such by faith; and by this principle 
alone, they were enabled to persevere, as it is written, adds 
the Apostle, The just shall live by faith. 3dly, And because 
the Gospel of Christ provides a way of salvation, at once so 
honourable to God, so illustrative of His justice and mercy,* 


129 


A DISCOURSE ON ROM. I. 16 , 17 . 

land so suitable to the state and condition of a fallen, ruined 
world, therefore, the Apostle could say, and every man who has 
duly studied and felt the subject, can also say, I am not 

ASHAMED OF THE GOSPEL OF CHRIST, FOR IT IS THE POWER OF 

God unto salvation, to every one that believeth. 

V. How are these benefits to be ultimately secured ? 

The Apostle answers, the just shall live hy faith . The 
man that is justified hy faith must live hy faith. The way to 
obtain salvation, and the way to retain it, are the same. 
The penitent sinner receives by faith the mercy of God in 
Christ Jesus, for the remission of his sins. The believer 
receives grace by faith through Christ Jesus, to give him 
stability in the grace he has received. We may note here 
three things. 1. The character of the person—the just. 
1. How he maintains that character—he lives. 3. What 
are the means by which this life is continued ?— Faith. The 
just—shall live—by faith. 

1. The here, is the same as the justified person—he 
who has sought and found redemption in Christ Jesus;—and 
he is called just , not because he has been acquitted , that is 
impossible, because he was found guilty —but because he has 
been absolved from five punishment due to his sins, by receiv¬ 
ing a pardon: and a pardon sets the culprit on the same foot¬ 
ing, in reference to the law, as the just or righteous man him¬ 
self. Where the sovereign exerts his royal prerogative, in the 
way of pardon, whatever the law might have previously exacted, 
it ceases now to have any demands in reference to the past : 
and the righteous and the pardoned occupy the same ground 
as to civil rights, privileges, &c. Where the King issues 
his pardon, the law ceases to condemn. 

2. The just or justified person maintains this character— 
by living — i. e. living to God’s glory. 1. He must have all 
his actions regulated by the word and spirit of Christ. In 
the word he sees how he should act so as to please God. By * 
the in-dwelling Spirit, he feels a power to act in this way. 
That, shews him his duty : — this, enables him to fulfil it. 2. 
Before his justification, he lived to no useful purpose—though 
he existed, yet he was considered dead; —dead in trespasses 
and sins— dead in law: because his life was forfeited by trans¬ 
gression. His soul was dead to all religious affections, feel 
ings, and desires; but now he lives, yet not he, but Christ 

VOL. I. 17 


130 


£T. Paul’s glorying : 


liveth in him ; and when Christ, who is his life, shall appear, 
then shall he also appear with Him in glory. Christ is, in 
the believing soul* a well springing up to life eternal. While 
the streams of this life arise in him, he lives —lives to God's 
glory , and his Redeemer's praise; for he shews forth the 
virtues of Him, who has called him from darkness into His 
marvellous light. He lives also for the benefit of man —his 
light so shines, that others seeing his good works may glorify 
his Father which is in heaven. 

3. The means by which this life is maintained is Faith. 
He continues in the conscientious belief of every article of the 
Christian faith :—he believes in reference to practice. He 
searches the Scriptures as well to know his duty , as to find out 
his privileges: —he seeks out God’s commandments till he finds 
none. What he reads, he credits ; and what he credits, he ap¬ 
plies to the use for which it was given. But he has faithin Christ 
—he still views Him as his sacrificial offering—as having pur¬ 
chased all the blessings he needs,—and faith is the hand 
which is ever stretched out, to receive of his fulness. His 
prayers for support—for victory over temptation—for power 
to take up and bear his cross—and for grace to do and suffer 
the whole will of God, are all offered up through faith in 
Christ: and for Christ’s sake alone are they answered. 
Christ dwells in his heart by faith : and the life that he lives 
in the flesh, he lives by faith in the Son of God. Thus 
Christ lives in him, and he lives by and to Him. He is main¬ 
tained in his justified state, goes on to perfection, and at last 
enters into the paradise of God, by faith in Christ Jesus. 
In vain does any one dream about final perseverance , 
who does not thus walk by faith, and live to the glory 
of God. 

VI. And now, reader, What dost thou say ? Dost thou 
understand the Gospel ? Is it the power of God to thy sal¬ 
vation ? Art thou saved ? Is the power of thy sin broken ? 
The guilt of it removed from thy conscience ? The pollution 
of it washed away from thy heart ? Hast thou felt that mighty 
power which roots up all the seeds of sin ? Art thou then 
ashamed of this Gospel ?—ashamed to speak of it ?—ashamed 
to acknowledge it ?—ashamed to patronize it ?—ashamed to 
own or associate with true believers in it, because they are 
poor or persecuted ? Art thou ashamed to own it among 


131 


A DISCOURSE ON ROM. I. 16 , 17 . 

the ungodly ? Canst thou hear pure and undefiled religion 
spoken against, and its followers reviled by the formalist and 
the profane, and yet hold thy peace, lest thou shouldst come 
in for a share of the reproach ? In a word, art thou ashamed 
of Christ crucified ? Of God manifested in the flesh ? Of 
the Maker, Preserver, and Friend of mankind ? Of Him who 
will shortly be thy Judge ? Then, hear what the Lord God 
speaketh unto thee:—“ Whosoever shall be ashamed of me 
and of my words in this adulterous and sinful generation, of 
him also shall the Son of man be ashamed when He cometh 
in the glory of His Father with the holy Angels.” Mark 
viii. 38. “ Whosoever shall confess me before men, him 

will I confess also before my Father which is in heaven; but 
whosoever shall deny me before men, him will I also deny 
before my Father which is in heaven.” Matt. viii. 32, 33. 
These are words of terror to the half-hearted Christian—to all 
that wish to walk in the sunshine of public prosperity—to 
those who love that religion which the world approves—for 
that religion was never yet of God. It is justly said, that 
“ as the laws of Christ give no quarter to vice, so, vicious 
men will give no quarter to religion.” On what principle 
has the Christian church been honoured with martyrs ? On 
that laid down by the Apostle: they were not ashamed of the 
gospel of Christ: —“ they counted not their lives dear to 
them; but overcame through the blood of the Lamb, and 
their testimony. Therefore, are they before the throne.”—On 
the same principle, Moses refused the honour of being con¬ 
stituted the son of Pharaoh’s daughter ; choosing rather to 
suffer affliction with the people of God, than to enjoy the 
pleasures of sin for a season: esteeming the reproach of 
Christ greater riches than the treasures of Egypt. Heb. xi. 
24—26. But 'who is of his mind ? Who is it that is not 
continually bartering Christ and the soul’s best interests, for 
the^ riches, honours, and pleasures of the world ? But 
are there not many, many thousands, that have not bowed 
their knees to these Baals ?—Who love Christ,—His Gospel, 
—His Messengers,—His People, and even His Cross ? 
There are. And why is this?—Because they know His Gos¬ 
pel to be the power of God unto their salvation. To such 
therefore I would say, “ Stand fast in the liberty wherewith 
Christ has made you free.” Run the race that is set before 


132 


st. Paul’s glorying. 


you, looking unto Jesus ! Remember, that the just shall 
live by faith: —you obey , no longer than you love: you love , 
no longer than you believe: you believe , no longer than you 
are looking unto Jesus. Look at Him in His sacrificial 
Character , discerning the end for which He was offered up. 
—Look at him in His mediatorial office, and consider the 
prevalence of His intercession. Look at Him in the meek¬ 
ness and gentleness of His carriage, and endeavour to imi¬ 
tate Him. Look at Him in His benevolence , charity , and 
mercy , and strive to bear His likeness. Look at Him in the 
universal excellence of His conduct, and follow Him. Look 
at Him as the fountain of your life and the source of all your 
blessings, and continue to derive fresh supplies from His ful¬ 
ness ; for without Him, you can do nothing. Thus shall 
you live by faith: be preserved in His salvation: be able 
to bear all things—believe all things—hope all things— 
endure all things for you shall have the charity that never 
faileth. And when He doth appear you shall be like Him, 
for you shall see Him as He is, and have an abundant en¬ 
trance into the holiest by the blood of Jesus ! Then shall 
He confess you before His Father and the holy Angels, and 
you shall have an eternal triumph, because you have known, 
and acknowledged Him before men, and have not been 
ashamed of the Gospel of Christ. 


SERMON VIII. 


THE DISEASE AND CURE OF NAAMAN. 


2 KINGS, Chap. v. ver. 12. 

Are not Abana and* Pharpar, rivers of Damascus, better than all the waters of Israeli 
may I not wash in them, and be clean 1 


I do not recollect a more remarkable chapter in the historic 
books of the Bible, than this out of which I have taken the 
text. The facts mentioned here occur no where else in the 
Sacred Writings, nor are they referred to by the ancient 
Jewish historians. The history of Naaman, as here related, 
is not even mentioned by Josephus , though it most certainly 
must have been in the Hebrew text in his time, from which 
it has never been absent: and, besides, has always been ex¬ 
tant in the Chaldee , Syriac , and Septuagint , all of which 
must have been known to him. The history, therefore, is 
very singular;—and the two main facts in it—the leprosy of 
Naaman and its miraculous cure by Elisha, and the transfer 
of that leprosy to Gehazi , the servant of the prophet—are 
both as instructive as they are extraordinary, and teach us 
lessons of sovereign importance. There are some difficulties 
(not contradictions nor improbabilities) in both accounts, 
which require study and investigation : but these difficulties 
belong to some circumstances in the accounts, and not to the 







134 THE DISEASE AND CURE OF NAAMAN I 

facts themselves; they are of minor importance, and need 
not at present come into consideration. I propose, therefore, 

First. To take a general view of the history, paraphrasing 
its mosts impressive parts. 

Secondly. To consider the nature of leprosy in general, as 
a disease, and as an emblematical representation of sin; and 
what is to be done to effect its cure. 

Thirdly. To make some remarks on the simplicity of the 
means which God prescribed for the cure of sin or salvation 
of men, and how these means have been treated in different 
ages of the world. 

First. I shall take a general view of this history, by para¬ 
phrasing its most impressive parts. 

1. “ Now Naaman, captain of the host of the king of Syria,” 
&c. ver. 1. Of this eminent Syrian we know nothing more 
than what is related here, as his name is no where mentioned 
in the Sacred Writings but in this place , and by our Lord in 
Luke iv. 27, who, in His discourse to the people of Nazareth, 
mentioning the case of Naaman, evidently refers to this place : 
“ Many lepers were in Israel in the time of Elisha the pro¬ 
phet, and none of them was cleansed saving Naaman the Sy¬ 
rian.” Some of the Rabbins say that he is the person men¬ 
tioned in 1 Kings xxii. 34, who drew his how at a venture , 
(inn 1 ? letummo,) more properly, with true aim and all his 
strength, and smote Ahab, king of Israel, so that he died ; by 
which circumstance the Israelites were discomfited, and the 
victory, including in it a great deliverance, came to Syria. 
But this tradition is too uncertain to be entitled to much con¬ 
sideration. 

2. Though we cannot cast much light on the person of 
Naaman, yet his character and high offices in the Syrian court 
are particularly mentioned :— 

1. He was captain of the host of the king of Syria, (wx -\v 
sar tseba) prince, or chief of the army. This most probably 
means generalissimo, or commander in chief, of all the Sy¬ 
rian forces; the different chiefs, as well as the forces under 
them, being all under his authority and direction; an office 
of the highest importance, consequence, and responsibility. 

2. He was a great man, (Svu ish gadol,) worthy of the 
trust and confidence reposed in him :—had extensive con- 


A. DISCOURSE ON II KINGS V. 12 . 


135 


nexions and great influence, especially with the king his mas¬ 
ter , who had trusted the weal of the empire entirely to his 
management. 

3. And he was honourable , (o\jd n m nesua panim,) highly 
respectable. He was elevated on account of his merit; and 
he showed his face with honour in all places and in all offices, 
and behaved himself so well as to have the suffrages and good 
opinion of the kingdom as well as of the prince. 

4. He was also a mighty man of valour , (^n mi gibbor 
chayil ,) words which seem at once to express the size and 
strength of his body., and the bold, intrepid, and inflexible en¬ 
ergy of his mind. Few, probably, could compare with him 
in bodily strength, and he had the genuine spirit of a hero: 
an enemy never saw his hack; and his military career was 
never tarnished by ferocious cruelty or barbarous plunder, 
further than the allowed usages of war authorized him to act. 
In reference to such a character, in such circumstances, this 
seems to be the unforced meaning of the four characteristics 
mentioned above. Humanly speaking, what could such a 
man have or desire more! ' He was possessed of the three 
great excellencies which are the objects of pursuit to all the 
ambitious of the earth, honour , power , and profit. The friend¬ 
ship of the prince, the confidence of the country, and the high 
emoluments of office : to which may be added, success in his 
military engagements, and the honour of having saved his 
country, when in imminent danger, from a powerful rival 
state : “ for by him had Jehovah given deliverance unto Sy¬ 
ria.” Yet in none, nor in all of these things, could he be 
happy ; for, it is added, 

5. He was a leper . This is brought in with a strange ab¬ 
ruptness, and in a single word, in the original, jnsn metsora , 
leprous ! Alas ! just about to step on the last round of the 
climax of happiness, the cup of blessing at his lips, and he 
about to drink of the fountain of life, when the cup was dashed 
from his mouth! A leper! What a heavy tax upon his 
grandeur ! for he was afflicted with a disorder the most loath¬ 
some and the most humiliating that could possibly disgrace 
and afflict a human being ! 

The wise and just God, often in the course of His provi¬ 
dence, permits great defects to be associated with great emi- 
nence , that He may hide pride from man, and cause him to 


136 THfi DISEASE AND CURE OF NAAMAN : 

think soberly of himself and of his acquirements. Let him 
that most assuredly standeth take heed lest he fall! and let 
him who is in honour bear himself meekly, lest God defile his 
horn in the dust; for God grants His gifts , not that the crea¬ 
ture^ but that Himself may be magnified. 

Evils are sent sometimes in the way of judgement, because 
the man has abused His blessings; at other times He sends 
or permits them to come, either to prevent disgrace , or for 
the farther manifestation of His own power and goodness . 
This latter was the case in the instance before us; and by 
what a surprising chain of providences was this brought about! 
Let us attend to them, and consider them in detail:— 

1. “ The Syrians had gone out by companies, and had 
brought away captive a little maid; and she waited on Naa- 
man’s wife,” ver. 2.—There had been war between Israel and 
Syria in the days of Ahab, king of the former, and Ben-hadad, 
king of the latter: and, as their territories were contiguous 
to each other, a predatory war appears to have been carried 
on upon the borders; and, in making inroads, when success¬ 
ful, goodst cattle , and persons , were carried off as lawful 
prey. To divide and distract the counsels and energies of the 
invaded, the marauding foe divided himself into companies; 
and, at the same time , entered the borders in different places. 
The irruption was sudden ; the panic occasioned by it great; 
and before they could put themselves in a posture of defence, 
the enemy had laden himself with booty , and departed with 
the same celerity with which he had made his aggression. 

This is the very mode in which this sort of warfare is car¬ 
ried on in various parts of the East to the present day. The 
term companies , o'nvu gedudim , is, I believe, correctly ex¬ 
plained by Rab. Sal. Jarchi:—“ When,” says he, “ one or 
two hundred men go out by themselves, to make prey of 
whatever they can get, that is called *rm ’ gedud , a troop.” It 
was in such marauding companies that the Syrians had in- 
taded the Israelitish borders, when the little maid in question 
was taken, and afterwards probably sold for a slave. 

2. On the case of this little maid we may remark—1. That 
she had been piously brought up; she had known the God 
of Israel. 2. She acknowledged and respected His prophet. 

3. She had a thorough belief in God’s omnipotence. 4. She 
knew the intercourse and power that His prophet had with 






A DISCOURSE ON II IvINGS V. 12 . 137 

Him. 5. Her pious education was not in vain, for she car¬ 
ried her fear of God into the land of her captivity ; and, 6. 
She acknowledged the only true God in an idolatrous house , 
and in a nation of heathens. 

3. But ho w mysterious was that Providence that permitted 
the parents to be deprived of their child ; and of such a child ! 
the child of their 'prayers and their hopes: —but now, the 
child of their tears, anxieties , and hopeless sorrows! The 
loss of any child, even the most worthless , in such circum¬ 
stances, must distress beyond description, even the most un¬ 
feeling of parents: torn from their bosoms by the ruthless 
hands of unprincipled barbarian soldiers, and carried into 
exile, to slavery, to slaughter, or even to a worse fate; for 
idolatry and prostitution are even worse than any of the pre¬ 
ceding. Behold the goodness and severity of Divine Provi¬ 
dence : affectionate parents are deprived of their promising 
daughter by a set of lawless free-booters, without the smallest 
prospect that, if spared alive, she could have any lot in life 
but that of misery, infamy, and woe ! 

4. But the mystery of the Divine Providence begins to be 
cleared up ; for it is added, “ She waited on Naaman’s wife.” 
The words are emphatic, jop nt?N udS >nm va-tehi lipney esheth 
naaman, and she was in the presence [before the face , or under 
the eye) of the wife of Naaman. She was what we would 
call lady's maid, or companion, to the wife of this general. 
Her decent, orderly behaviour, the consequence of her sober, 
pious education, entitled her to this place of distinction, in 
which her servitude was at least easy, and her person safe. 
If God permitted the parents to be deprived of their child by 
the hands of ruffians, He did not permit her to be without a 
guardian! If even the father and the mother had forsaken 
her, or she had been reft from them, the Lord had taken her 
up ; nor could she have had a more efficient protector than 
the Syrian general, nor have been in safer circumstances, than 
under the eye of his wife. 

5. The conduct of this little Israelitish maid, as far as it 
concerns the history before us, is next to be considered. She 
said to her mistress, Would God! my lord were with the 
prophet that is in Samaria, for he would recover him of his 
leprosy, verse 3. Here we may first admire the kindness of 
God, who sent a prophet to such an idolatrous city as Sama- 

vol. i. 18 m2 





138 


THE DISEASE AND CURE OF NAAMAN i 




lia, and among a people who had apostatized in the mam 7 - 
from the true faith : for although they, in a certain way, 

“ feared Jehovah, yet they served other gods,” had neither a 
true temple, a true service, nor a true sacrifice. Well, they 
stood the more in need of a Divine teaclier; and, because 
their blindness was great, and their case deplorable, God sent 
them one of the most eminent of His Prophets , who fearless¬ 
ly proclaimed the counsel of the'Most High, and was endowed 
with such extraordinary powers as to be able to accredit and 
confirm his teaching by the most striking miracles. 

This little maid seems to have been well acquainted with 
the character and ministry of the prophet; and knowing the 
Divine power with which God had clothed him, she was satis¬ 
fied that'he both could and would cure her master, were he 
to present himself before him. 

Would God that my master —^rw achali , I wish; or, as 
the Chaldee , Syriac , and Arabic have it, Happy would it he for 
my master, if he were with the prophet, &c. Here the mys¬ 
tery of the Divine Providence becomes farther developed:— 

And one went in and told his lord—Thus and thus said 
the maid that is of the land of Israel , ver. 4. By the captivi¬ 
ty of this little maid, one Syrian family at least, and that one- 
of the most considerable in the Syrian empire, is brought to 
the knowledge of the true God ; and most probably the king 
and his court were led in consequence to acknowledge the 
supremacy of the God of Israel. So well had this pious child 
conducted herself, that her sober words made a serious im¬ 
pression on them that heard them; and so fully were they 
credited, that an embassy from the king of Syria to the king 
of Israel was founded upon them ! 

A religious profession, supported by a consistent walk, pro¬ 
duces both reverence and respect even in the wicked. And 
even while they ridicule religion, they will put confidence in 
its professors, credit their words, and employ their services in 
preference to all others. How forcible are right words ! What 
a pity that all the professors of religion were not at all times 
faithful to their trust, and consistent in their conduct! How 
soon would infidelity and vice lose their glorying, and the 
faith and hope of the Gospel every where triumph ! But, alas ! 
how few are clear in this matter! O God, mend both Thy 
church and Thy ministers ! 


A DISCOURSE ON II KINGS V. 12. 139 

6. This information had affected and interested Naaman, 
and it appears he went and laid the whole before the king; 
for a journey by his chief captain could not be'undertaken to 
Samaria, without the king’s license ; and as the two nations 
were not in a good understanding with each other, a negotia¬ 
tion was necessary, in order that a journey of this kind might 
be taken with safety ito the person of Naaman, and without 
suspicion or damage to the Israelitish king. 

It appears that the testimony of the little maid weighed 
equally with the king of Syria as with Naaman; and as in all 
countries, where a form of religion is established and sup¬ 
ported by the state, the clergy or priests are under the au¬ 
thority of the prince, the Syrian king thought that it was best 
to address the king of Israel on the subject, and desire him 
to cure his servant of the leprosy. That the message might 
appear properly respectable, he sent a suitable letter; and 
Naaman took a present of considerable value for the prophet: 
this was an invariable custom, for prophets and great men of 
all descriptions were approached with this Ceremony; and 
the present was, in its value, always proportioned to the emi¬ 
nence of the person to whom the approach was made, and to 
the circumstances of the person claiming the interview. Naa¬ 
man took with him “ ten talents of silver, six thousand pieces 
of gold, and ten changes of raiment,” ver. 5. %"hese ten ta¬ 
lents of silver, valued at 3532. 11s. 10 \d. per talent, amounted 
to the sum of 35.35 L 18s. 9 d. The six thousand pieces of 
gold, if shekels be meant, as is most probable, at 1Z. 16s. 5 d. 
the shekel, amount to 10,925Z. and the whole to 14,460Z. 18s. 
9 d. sterling; besides the value of the ten caftans, or superb 
suits of clothing, which must have been very considerable. 
This was a princely present: but neither Naaman nor his 
royal master knew that healing was the gift of God, and that 
the gift of God could not be purchased by money. 

7. This embassy produced great agitation in the Israelitish 
court, the reason of which will shortly be explained. 

When the king of Israel had read the letter, (which was as 
follows, “ Now, when this letter is come unto thee, behold, I 
have sent Naaman my servant to thee, that thou mayest re¬ 
cover him of his leprosy,”) he rent his clothes, and said, 
“ Am I God, to kill and to make alive, that this man doth 
send unto me to recover a man of his leprosy ?-—see how 


140 THE DISEASE AND CURE OF NAAMAN : 

he seeketh a quarrel against me ?” ver. 7. The king of Is¬ 
rael spoke thus, under the conviction that God alone could 
cure the leprosy. This was a truth generally acknowledged 
by all; and must have been acknowledged in Syria, as it was 
both in Egypt and Israel; for this disease was equally preva¬ 
lent in all those countries, and in all equally incurable. And 
it was this that led the king of Israel to infer that Ben-hadad 
sought a quarrel with him, in desiring him to do a work which 
God alone could do ; and when he should find that the work 
was not done, would declare war against him, because he did 
not do it. He either did not know the power of the Lord’s 
prophet, or he knew that he had too small an interest with the 
Supreme God to expect Him to work a miracle to save one 
who was a worshipper of the golden calves set up by Jero¬ 
boam, at Dan and Bethel. Idolatry is not only contemptible 
in itself, but it renders its partisans ridiculous. In the time 
of distress, they dare not trust in their idols; they are satisfied 
that they have no power—for who, under the influence of a 
reflecting mind, can put their trust in the stock of a tree t To 
expect supernatural help in a time of distress, a man must 
know that there is a God, and that He is the Rewarder of 
them that diligently seek Him. He that will be saved, must 
pray; and he that prays, must have faith in a God all- 
sufficient. 

Of the consternation at the Israelitish court, the Lord’s pro¬ 
phet was soon informed; God still cared for Israel, and there 
He had his watchman Elisha. He sent a message to the king 
sufficiently respectful, but unceremonious: Wherefore hast 
thou rent thy clothes ? Why shouldest thou be in such cir¬ 
cumstances as to be terrified at the message of the Syrian 
king ?. Where is the Lord God of Elijah ? Hast thou totally 
forsaken Him , and now darest not to trust in Him in the time 
of thy distress ? Send Naaman to me, and he shall know that 
there is a prophet in Israel, ver. 8. Here is a cutting re¬ 
proof, but in it there is consolation. I have been long in the 
land—why hast thou not known me V I have been a watch¬ 
man to Israel—why hast thou not acknowledged me ? If thou 
wilt not know me as the prophet of God, this heathen man, 
this worshipper of Rimmon, shall be led to acknowledge that 
I am such. Let him come to me. 

8. On receiving this command, Naaman would naturally 


A DISCOURSE ON II KINGS V. 12 . 


141 


consider of himself how he was to proceed in the order of his 
journey; for the little maid did not say, Would God that my 
master were with the king of Israel at Samaria; for he 
would recover him of his leprosy! It was the prophet she 
mentioned, not the king: but the king was solicited, that he 
might command the prophet; and now that he is sent by the 
king to the prophet, he would naturally consider that all was 
going on in its right course. He therefore hesitates not, but 
immediately sets off for the prophet’s residence. “ So Naa- 
man came with his horses and with his chariot, and stood at 
the door of the house of Elisha,” ver. 9. Though he as 
sumed considerable state, yet probably not more than be¬ 
longed to his office and dignity: but, alas ! he was a leper 
His whole body was covered with a most loathsome disease^ 
unfit for human society; and in the last state, as to his body, 
of human wretchedness: so the meanest unpolluted beggar 
was both fftgher and happier than he. How vain are earthly 
distinctions when God lays His hand upon our flesh! Naa- 
man was at the pinnacle of human grandeur, but he was a 
leper. Pride was not made for the sons of men; in our 
prosperity, we should rejoice even before God with trembling. 
The exaltation of every state in life is counterbalanced by its 
depressions. Even Ham&n, the highest next to the king in 
the mighty Persian empire, feels wretched, because there is 
one porter at the king’s gate, who is not obliged to do him 
homage! What a multitude of substantial evils are pro¬ 
duced by the inquietudes of vanity ! All, in themselves, ideal 
and imaginary. 

9. The prophet must be faithful to his God; and he must 
act so that he himself may appear as little as possible in the 
miracle about to be wrought, that the excellency of the power 
may appear to be of God, and not of man; and that God 
alone may have all the glory. “ Elisha sent a messenger 
unto him, saying, Go, and wash in Jordan seven times, and 
thy flesh shall come again unto thee, and thou shalt be clean,” 
ver. 10. Here Elisha spake as a prophet—the order was 
from heaven; neither the will nor the device of the prophet 
was consulted; he acted under immediate inspiration , and 
was not even permitted to appear in the business. Man may 
mistake, God cannot. Whatever He says is good; whatever 
He commands is right: and He so doth His marvellous 




142 THE DISEASE AND CURE OF NAAMAN : 

works, that men may fear before Him. It is the height of 
presumption for the creature to set up his wisdom against that 
of the all-wise Creator. God intended that Naaman should 
be cleansed; but that cleansing shall be effected by washing 
seven times in the river Jordan. Though seven was a num¬ 
ber that intimated perfection among the Jews, and is often 
used in this sense ; and here it might be supposed that the 
command meant, wash sufficiently, wash till thou find that 
thou art clean : yet nothing of this kind is intended, the words 
are to be taken literally: for God, in the law, had commanded 
that the leper should be spr inkled seven times, in order to his 
healing, see Levit. xiv. 7. The command of the prophet, 

' therefore, was in strict accordance with the law ; and if there 
were reason for the one, there was equal reason for the other : 
but the law was holy; and, therefore, the commandment was 
holy, just, and good. 

10. “But Naaman was wroth, and went awajf^’ ver. 11. 
And why was he wroth ? Because the prophet treated him 
without ceremony, and prescribed a simple and expenseless 
mode of cure ! How strange that some people will not accept , 
help unless it come to them in their own way, and that way 
generally the worst calculated to convey it! God’s mode of 
cure is infallible ; he that neglects so great a salvation, must 
live and die under all the power and virulence of his disease. 
Naaman expected to be treated with great ceremony, and in¬ 
stead of humbling himself before the Lord’s prophet, he 
expected the prophet of the Lord to humble himself before 
him. 

11. Behold I thought —Hear him express his thoughts, 
for every word is emphatic. 1 .1 thought he will surely come 
out to me— I never thought he would made his servant the 
medium of communication between me and himself. 2 .1 thought 
he would come out to me and stand —Present himself before 
me, and stand as a servant before his master, to hear the orders 
of His God. 3. I thought he would stand and call on the 
NAME OF THE Lord his God— So that his God and himself 
might appear to do me service and honour. 4. I thought that 
he would strike his hand over the place —For I can never 
suppose that any healing virtue can be conveyed without con¬ 
tact. Had he acted thus, I should have considered myself 
treated according to the dignity of my master, and might have 


A DISCOURSE ON II KINGS V. 12. 143 

expected from such a rational procedure, the cure for which I 
have come from the land of Syria. Why wash in his Jordan ? 

“ Are not Abana and Pharpar, rivers of Damascus, better than 
all the waters of Israel! May I not wash in them and be 
clean ?” If my cure is to be effected by cold water bathing, 
surely I have means at home, superior to any that this country 
can afford. I am insulted; and shall instantly lay the business 
before my prince. “ So he turned, and went away in a rage.” 
ver. 12. 

12. Having thus expressed his thoughts , he began to act 
upon them, and was proceeding on his return, till a prudent 
servant ventured to reason with him thus “ My father, if the 
prophet had bid thee do some great thing, wouldest thou not 
have done it ? How much rather then when he saith, Wash 
and be clean ?” ver. 13. “ The prescription is easy and un- 

expensive ; thou hast come a great way, and it is worthy of 
trial: and it is time enough to give way to resentment and dis- • 
pleasure, when after trial, the prescription shall be found ineffi¬ 
cient” Won by such forcible reasoning, he directed his way 
to Jordan; “ dipped himself seven times, according to the 
saying of the man of God ; and his flesh came again like the 
flesh of*a little child, and he was clean!" Thus, when he 
began to suspect his own wisdom, repress his choler, pay 
respect to the command of the prophet, and hearken to the 
advice of his prudent servants, he used the prescribed means 
with a success that astonished himself, and filled him with 
gratitude both to God and His prophet. How much pain and 
misery should we avoid if we had true simplicity of heart, 
took God at His word, and never leaned to our own under¬ 
standing, when we found that opposed to the positive com¬ 
mands of God! Had Naaman continued to prefer his own 
prejudices to the directions of the prophet , he would have re¬ 
turned to Syria as loathsome a leper as he came away; and 
perhaps wreaked his vengeance on others, when only himself 
was in fault. 

Secondly. It may be necessary now to consider more par¬ 
ticularly the nature of leprosy in general, as a disease ; and as 
an emblematical representation of sin ; and what is to be done 
to effect its cure. 

Naaman, the chief character in this history, was a leper; 
and with him as such, we are principally concerned. We have 


144 THE DISEASE AND CURE OF NAAMAN : 

already seen that the leprosy was a dangerous and inveterate 
disease, and the worst of all those that can possibly afflict the 
human body; and because it is such, it has by general con¬ 
sent, been considered a Hi emblem of sin, in whatever concerns 
its Nature , its Operation , and its Cure. 

(1) Its Nature. It was a disorder, howsoever produced, 
that infected the whole body, had its seat in a highly vitiated 
state of the blood and other juices; and manifested itself on 
the whole surface by eruptions , and scrofulous scaly excre¬ 
scences , till the whole skin became thick, and wrinkled like 
that of an elephant , whence one species of this disorder had 
its name, elephantiasis. In this disorder the hair falls off ; 
the eyes, nose, ears, and mouth, become exceedingly ulcerated, 
discharging a most foetid and offensive ichor; the joints swell, 
and in the flexures the skin and external muscles crack across , 
so that the toes and fingers ultimately fall off. Taste entirely 
forsakes the patient, so that he is totally incapable of distin¬ 
guishing, in this way, any kind of food ; yet at times, a most 
voracious appetite, and satiriasis, the most libidinous and dis¬ 
gusting ; in short, the patient is an object of extreme horror. 
Areteus, a Greek physician of Cappadocia, who was well ac¬ 
quainted with this disease, gives us a fearful description of it 
in the thirteenth chapter of his Second Book, lie pi cciruw xxi 
o-^f^eiav xxi xpouxav 7rxQav, “Concerning the causes and signs 
of acute and chronic diseases,” from which I shall at present 
take only one sentence. ‘ Speaking of the falling off of the 
extremities, he says :—xxi tcov pceXeeov 7rpoX7ro6vt)<rxet tov xvQpanrov 
cc%pi exmarias, pis, dxxrvXoi, nodes, xidoix, xxt oXxt y^eipes. 
“ The nose, the Angers, the feet, the genitals, and the hands 
and arms of the man, die, previously to the death of the body.” 
Dr. Mead, who had seen a case of leprosy, describes it thus :— 
“ I have seen a remarkable case of this in a countryman, 
whose body was so miserably seized with it, that his skin was 
shining as if covered with snow; and as the furfuraceous 
scales were daily rubbed off, the flesh appeared quick or raw 
underneath.” 

Mr. Maundrel, in the Letters at the end of his Travels in 
the Holy Land, referring to the account of Nauruan's leprosy, 
speaks thus r “ When I'was in the Holy Land I saw several 
that laboured under Gehazi’s distemper: particularly -at 
Sichem, now Naplousi, there were no less than ten, that came 


A. DISCOURSE ON II KINDS V. 12. 145 

begging to us at one time. Their manner is to come with 
small buckets in their hands, to receive the alms of the chari¬ 
table ; their touch being still held infectious, or at least, un - 
tlean. The distemper, as I saw it on them , was quite different 
from what I have seen it in England; for it not only defiles 
the whole surface of the body with a foul scurf but also 
deforms the joints of the body, particularly those of the wrists 
and ancles , making them swell with a gouty scrofulous sub¬ 
stance , very loathsome to look on. I thought their legs 
seemed like those of old battered horses, such as are often 
seen in drays in England. The whole distemper indeed, as 
it there appeared, was so noisome that it might well pass for 
the utmost corruption of the human body on this side the grave ; 
And, certainly, the inspired penman could not have found out 
a fitter emblem whereby to express the uncleanness and odi¬ 
ousness of vice.” 

Of this most horrible disorder I have seen one case. Such a 
deplorable object I never before beheld; the body, arms, legs, 
&c. were terrific: every sort of contact and association with 
this person was avoided by old and young; and life itself was 
an insupportable burthen, so that the patient was incessantly 
and most earnestly intreating God to put an end to it! I be¬ 
lieve, death in any form would have been preferred by this 
unfortunate person, to this life of suffering and calamity. 

Areteus , already quoted, observes that the elephantiasis, 
that species of leprosy which he so fearfully describes, has its 
flame from the circumstance of the skin, knees, and joints, by 
swellings, wrinkles, and deeply indented lines, resembling those 
of the elephant ; It was called also the leonis, the lion disorder ; 
and Heracleiosis, the Herculean disorder, because of its insu¬ 
perable strength and virulence. And here a thought suggests 
itself—as Hercules is represented as having his whole body 
brought into a state o l insupportable inflammation by reason 
of a poisoned shirt, so that in rage and despair he threw him¬ 
self into the flames of a burning pyre on mount (Eta, and thus 
put an end to his miserable life; was it not most probably the 
leprosy by which this ancient savage was afflicted ? and, on 
this account, did he not rather choose to throw himself into 
the flames, than to endure the anguish and misery occasioned 
by this affliction ? This is very likely to be the truth of a 
Case which fable has so much disguised; for > Hercules was 

VOL. I. 19 N 


146 


THE DISEASE AND CURE OF N A AM AN ’. 


no fabulous person, though many fables have been made con¬ 
cerning him. 

(2) Its Operation. In the Hebrew this disease is termed 
njns tsarath , from y-ra tsara, to smite : but the root, in Arabic, 
signifies to cast down or prostrate; and in JEthiopic , to cause 
to cease , because, says Stockius, it prostrates the strength of 
man, and obliges him to cease from all work and labour. 

As this disorder spread over the body in thin white scales, 
it had its name, Xenpoi, leprosy , from A car/s, a scale , because the 
body presented the appearance of thin white scales , constantly 
falling off, and having their places supplied by others which 
were continually forming. 

Among the Jews there were three principal signs by which 
the leprosy was known :—1. A bright spot. 2. A rising , or 
enamelling of the surface. 3. A scab. These signs are par¬ 
ticularly specified in Lev. xiii. 1, &c.; and the ordinance 
concerning them, and every Ihing relative to the leprosy, may 
be found in large detail in that and the following chapter. 
From both chapters I shall extract all characteristics and cir¬ 
cumstances descriptive of this disorder; and shew that they 
are highly illustrative of sin and sinfulness in the heart and 
life of man. 

1. The leprosy began with a spot, a simple hidden infection 
being the cause : for the spot itself was only the first ostensi¬ 
ble evidence of the vicious principle within. 

This is descriptive of sin: there is a contagion in human 
nature, an evil principle that is opposed to the truth and holi¬ 
ness of God. This is the grand hidden cause of all trans¬ 
gression. It is a contagion from which no soul of man is 
free : it is propagated with the human species—no human be¬ 
ing was ever born without it; —it is the infection of our nature; 
is commonly called original sin — sin, because it is without 
conformity to the nature, will, and law of God; and is constantly 
in opposition to all three. The doctrine of original sin has 
been denied by many, while its opposers, as well as those who 
allow it, give the most unequivocal proofs that they are sub¬ 
jects of its working. I have seen its oppos'krs and supporters 
impugn and defend it with an asperity of temper and coarse¬ 
ness of diction, that gave sufficient evidence of a fallen nature; 
both Jonah-like, thinking they did well to be angry! A late 
Writer on the subject has excelled in this way : and by his 


A DISCOURSE ON II KINGS V. 12 . 


147 


bad tempers spoiled his works. Evil tempers are leprous 
spots, which sufficiently indicate the deeply radicated contagion 
in the hearts of those, in whose lives they are evident. 

2. This spot was very conspicuous; and as effects necessa¬ 
rily suppose the causes whence they originate—the bright 
shining spot appearing in the flesh with the circumstances 
mentioned in the above chapters, gave presumptive evidence 
of the presence of the leprous contagion. 

This also is applicable to that malady of the soul, of which 
the leprosy has been considered a fit emblem. It is a seed that 
has its developement, growth, gradual increase, and perfection. 
Though latent, it is never inactive ; it also “ grows with our 
growth, and strengthens with our strength.” The human heart 
is its proper soil: and no seed of it in any spirit has ever 
perished since the original apostacy of man. God alone can 
root it out. 

3. The leprous contagion was of a diffusive nature, and soon 
spread over the whole system, pervading and contaminating 
every part. 

Nothing can be more descriptive of sin than this: as it 
spreads in the mind, so it diffuses itself through the whole life. 
Every natural feeling, every temper and passion, every pur¬ 
pose and action, partaking of its influence. It is an infernal 
leaven, that spreads itself through the whole lump, till all is 
leavened; and the whole conduct becomes a tissue of trans¬ 
gression. For, “ every imagination of the thoughts of the 
heart of man is only evil continually,” Gen. vi. 5. Thus it 
was in the Antediluvians, and thus it has been invariably, in 
the Postdiluvians, down to the present time. 

4. The leprosy communicated its infectious nature not only 
to the whole of the patient’s body, but also to his clothes and 
habitation. 

As a sinner is infected , so is he infectious : by his precept 
and example, he spreads the infernal contagion wherever he 
goes. He joins with the multitude to do evil, strengthening, 
and being strengthened in the ways of sin and death : forward- 
ing, by his influence, the growth and developement of the 
evil principle in the young and inexperienced; and becomes an 
especial snare and curse to his own household. What a wide 
wasting woe and evil, is even one sinner ! he spreads desola¬ 
tion and death wherever he comes. Satan drives , and he runs, 


148 THE DISEASE AND CURE OF NAAMAN ,* 

or, spontaneous with the tempter, “ he is led captive by him 
at his will.” By the instrumentality of one wicked man, 
Satan can do ten thousand times more evil, than he can in 
his own person. He deceiveth the world , waters the infernal 
seed, and powerfully works in the hearts of the children of 
disobedience. What a dishonour to be a servant , and much 
more to be a slave of the Devil! O, why do not sinners lay 
this to heart! 

5. The leprosy rendered its miserable subject unfit for any 
office in civil or religious life. Areteus remarks a dulness 
and hebity.de that distinguished persons labouring under this 
calamity, that prevented all activity: and the miserable state 
pf their hands , arms , and legs , rendered it impossible for 
them to perform any duty of life, or any service for others. 

This also has its parallel in the sinner's case :—what duty 
pf religion can he fulfil—what work of righteousness can he 
perform ? Many are willing to perform the duties of life , but 
they are unable : th,e sinner is not only unable to do any good 
thing, but he is totally indisposed to it. To read the Sacred 
Writings he has no taste: to pray for his own salvation 
he has no disposition: to strive to enter in at the strait gate 
he has no energy. Even his negative character is, he is un¬ 
godly , and without strength. No wonder he falls into sin: 
and no wonder he falls before every well-circumstanced sin. 
Wherever there are opportunity and place , he has the dispo¬ 
sition to offend. He is never indisposed where iniquity calls, 
and the sin of his constitution invites : but he invariably 
feels a universal backwardness to every good word and work. 

6. The leper was loathsome , and unfit for society : he was 
also dangerous to society, because of the contagious nature 
of his disorder. 

That a sinner must be, as such, abominable , in the sight of 
God, and of all good men;—that he is unfit for the society of 
the righteous; —and that he cannot, as a sinner , be admitted 
into the church , or kingdom of God , need no proof. Though 
God be a God of mercy and compassion—though He have loved 
the world so as to give His Son Jesus Christ to die for the 
sin of the world :—yet the sinner against his own soul, who 
neglects this great salvation, and will not come to Christ 
fhat he may have life; and who prefers sin, sinners and 
their ways, to God, His followers, His angels, and His hea- 


A DISCOURSE ON II KINGS V. 12 . 


149 


yen;—must be abominable in His sight. With the wicked 
He is angry every day, whose carnal mind is enmity against 
God, and who are continually in heart and conduct saying, 
“ Depart from us, for we desire not the knowledge of Thy 
ways.” Would it be consistent with the holiness and perfec¬ 
tions of God, to look on such with allowance , much less with 
complacency and delight ? 

7. The leper was obliged to be separated from society, 
both civil and religious: to dwell by himself without the 
camp or the city ; and hold commerce with none . 

It is only owing to the universality of the evil, that sinners 
arp not expelled from society , as the most pestiferous of all 
contagions, and the most dangerous of all monsters ; and be 
obliged to hide themselves in dens and caves of the earth, and 
shun all commerce with their fellow creatures. Ten lepers might 
associate together, and form a lazar-house, an infected com¬ 
munity ; but no untainted person could associate with them. 
They being partakers of the same infection , could carry on 
conjointly the begging business of their wretched life : and 
civil society is now generally maintained, because composed 
of a leprous community . 

8. The leper was obliged to wear some mark , that might 
designate his state ; put his hand upon his mouth , and pro¬ 
claim his own uncleanness; and sensible of his plague, con? 
tinue thus humbled and abased before God and man. 

The spiritual leper , who wishes to be healed, must humble 
himself before God and man;—sensible of his own sore, 
and the plague of his heart, confess his transgressions, look 
to God for a cure, from whom alone it can be received; 
and bring that sacrifice , by which only, the guilt can be ta¬ 
ken away, and the soul purified from all unrighteousness, 
The Chaldee Paraphrast says, the words which the leper was 
obliged to utter, in order to prevent others from coming 
near him, that they might not catch the infection, were, Be 
not ye made unclean! Be not ye made unclean! If every 
sinner were obliged to proclaim his own state thus, what a 
solemn and awful appearance would the whole of society 
exhibit! 

(3) Its Cure. 1. We have already seen that the leprosy 
was a disorder generally acknowledged to be incurable by 
any human art or means : and, therefore, no attempt was 

n 2 


150 THE DISEASE AND CURE OF NAAMAN : 

made to remove it; for what -is directed to be done under 
the Levitical law, was not in order to cure the leper, but to 
declare him cured , and lit for society, when God has wrought 
such a change. See Lev. xiv. 

In like manner, the contagion of sin , its guilt , and its 
power , can only be removed by the hand of God ; all means , 
without His special influence*, can be of no avail. 

2. The law of Moses required that the body must be 
sprinkled and washed , and a sacrifice offered for the sin of 
the soul, before the leper could be declared to be clean. 

To cleanse the spiritual leper , the Lamb of God must be 
slain, and the sprinkling of His blood be applied :—for God 
has ordained, “ Every thing must be purified by blood ; and 
without shedding of blood there is no remission.” 

3. When the leper was cleansed , he was obliged to shew 
himself to the priest , whose province it was to pronounce him 
clean, and declare him fit for intercourse with civil and reli¬ 
gious society. 

When a sinner is converted from the error of his ways, it 
is the business, as it is the prerogative of the ministers of 
Christ, after having duly acquainted themselves with every 
circumstance, to declare the person converted from sin to ho¬ 
liness, to unite him with the people of God, and admit him to 
all the ordinances which belong to the faithful. 

4. When the leper was cleansed, he was obliged by the 
law, to offer a gift unto the Lord for his healing, as a proof of 
his gratitude and an evidence of his obedience. 

When a sinner is restored to the Divine favour, he should 
offer continually, the sacrifice of a grateful heart: and in 
willing obedience , shew forth the virtues of Him who hath 
called him from darkness and wretchedness, to marvellous 
light, life, and happiness ; and who has associated him to the 
church of the first-born, whose names are written in heaven. 

Reader, such was the leprosy , its destructive nature and 
consequences, and the means of removing it: such is the 
spiritual evil represented by it; such its consequences, and 
such the means by which it can be taken away. The disease 
of sin , inflicted by the devil , can only be cured by the power 
of God. 

1. Art thou a leper ? Do the spots of this spiritual infec¬ 
tion begin to appear upon thee ? 


A DISCOURSE ON II KINGS V. 12 . 


151 


2. Art thou young, and only entering into the ways of the 
world and sin ? Stop ! Bad habits are more easily con¬ 
quered to-day than they will be to-morrow. 

3. Art thou stricken in years and rooted in transgression ? 
How kind is thy Maker in having preserved thee alive so 
long! Turn from thy transgressions—humble thy soul be¬ 
fore Him—confess thine iniquity—be sorry for thy sin—and 
implore forgiveness. Seek, and thou, even thou, shalt find. 
Behold the Lamb of God, who taketh away the sin of the 
world! 

4. Hast thou been cleansed , and hast not returned to give 
glory to God ? Hast not continued in the truth, serving thy 
Maker and Saviour with a loving obedient heart ? How cut¬ 
ting is that word, Were there not ten cleansed, hut where 
are the nine ? Thou art probably one of them. Be con¬ 
founded at thy ingratitude, and distressed for thy backsliding, 
and apply a second time for the healing efficacy of the great 
Atonement. Turn, thou backslider, for He is married unto 
thee, and will heal thy backsliding, and love thee freely. 
Amen, be it so, Lord Jesus! 

Thus we have seen the nature and operation of Naaman’s 
disorder, and how aptly the leprosy adumbrates sin, the spiri¬ 
tual disease of the soul j and we have seen and recommended 
the general mode of healing. There was something, how¬ 
ever, in Naaman’s case, that requires a more particular con¬ 
sideration, as it involves circumstances of general and fre¬ 
quent occurrence. 

Thirdly. And now I come specially to advert to the sim¬ 
plicity of the means which the Prophet prescribed for his 
healing:— Go and wash in Jordan seven times, and thou 
shalt he clean: —and under them, the simplicity of the means 
which God prescribes for the salvation of sinners. 

The simplicity of the prescription excited the animosity of 
the carnal mind in Naaman. I will not go to his Jordan ;— : 
Are not Ahana and Pharpar, rivers of Damascus, better 
than all the waters of Israel ? I answer, merely considered 
as waters, they might be as good; —merely considered as 
larger rivers than Jordan, they might be better. But consi¬ 
dered as rivers to which God did not command him to go, 
they were of no worth. The ordinance of God has its ejfi 
cacy, not from any thing in itself calculated to produce a 


152 THE DISEASE AND CURE OF NAAMAN : 

salutary effect; but from the consideration that God chooses 
to make it the instrument or means by which He will dispense 
His goodness and healing power. He has ever chosen the 
weak to confound the mighty —and the things that are not (of 
no repute) to bring to nought the things that are (in high es¬ 
timation among men)—and this He does that He may bring 
down the haughtiness of man, and that no flesh may glory in 
His presence. 

1. There ever has been a class of persons, and they are 
still frequently to be met with, who think they can mend the 
work of the Almighty , and improve His plan of human salva¬ 
tion. To avoid offence, I could wish to find a technical term 
by which I might designate them:—-to call them Naamanites 
would, perhaps, be doing them too much honour; for Naa- 
man, on being reasoned with, submitted to the ordinance of 
God, and found God’s way efficacious; but this, to any of 
them, has rarely occurred; and to the whole of this class, is 
highly problematical. I shall coin a term, and call them 
Abana and Pharpar men. They have been of old, and have 
left their successors behind them. 

2. Look at the history of the world, which is properly the 
history of the soul, mind , and heart of man : and what is the 
great tale that is told in this history, from the foundation of 
the world down to the preserit time ? The tale is, “ Man is a 
Wretched being through all his generations.” He has been 
sensible of his wretchedness, and all his struggles have been 
to find happiness. In every object of sense , and in every pos¬ 
sible state, he has sought it. In what is the chief good of man 
to be found ? The Abana and Pharpar men of the day were 
at hand, and pointed out the thing , and the means to attain it 
The pursuit commenced—the means ardently used: but 
Without success ! The object, the thing in the attainment of 
which happiness was promised, was attained, but the end was 
not answered. Other objects were proposed, suitable means 
of attainment specified, and a vigorous pursuit strongly recom¬ 
mended. These were tried in their turn, and with equal success. 

3. The Abana and Pharpar men then began to disagree 
among themselves; some cried one thing, some another, and 
the greater part knew not what they recommended, nor with 
what certainty they formed rules: they then divided them¬ 
selves into sects and parties; and each had its rules, its dis« 


A. DISCOURSE ON II KINGS, V. 12 . 


153 


cipline, and its followers. Among these the main object was 
lost sight of by their contentions. The Abana and Pharpar 
of each class, was infinitely better in their view, and in their 
mode of argumentation, than those of the others; and in 
their wordy strife, truth was 'obscured, and the mind bewil¬ 
dered. 

4. It was equally in vain that a new class of Abana and 
Pharpar men rose up, whose object it was, “ to examine all 
that had been said concerning the supreme good, by all the 
different classes , and select from the whole what bade fair to 
be the truth of the case , and by giving infallible directions to 
men, direct them safely and effectually to the attainment of 
what would make them happy.” This last effort of the Aba¬ 
na and Pharpar men of the times, previously to the Christian 
dispensation, was equally fruitless. 

5. The world by wisdom knew not God. All those men 
sought for a happiness which should be the fruit of their own 
earning—and the Supreme God, as the Fountain and Giver 
of all goodness, was left entirely out of the question. The 
spirituality of the soul was rarely considered, and not gene¬ 
rally known or understood: therefore no spiritual happiness 
was sought, because its necessity was not known. 

6. God is a spirit , the human soul is a spirit, and the hap¬ 
piness, suitable to the nature and state of man, must be spiri¬ 
tual. The soul has infinite desires and wishes; and what 
can satisfy these wishes must be infinite. God alone is that 
Good : and in Him alone, is this happiness to be found. The 
Abana and Pharpar men of all ages have shut their eyes 
against this Hght, and refused to submit to the righteousness 
of God, but have gone about to establish their own righteous¬ 
ness. 

7. At length God in His mercy revealed His Son, who was 
spoken of by all the Prophets since the world began; and 
men were commanded to hear Him . He spoke of God, of 
holiness, of heaven , of repentance, of faith, of regeneration , 
of judgement, of future rewards and punishments, of the final" 
misery of the ungodly, and of the righteous shining like the 
sun in the kingdom of their Father. The Scribes and Phari¬ 
sees, the Abana and Pharpar men of His day, spoke against 
Him, and blasphemed. They opposed the traditions of the 
fathers, to the words of life which He taught—and they, iii 

vol. i 20 


154 THE DISEASE AND CURE OF^NAAMAN ! 

fact, maintained that those turbid rivers of their Damascus , 
were better than all the waters of Shiloh, and the laver of 
regeneration. They went further:—they persecuted Him 
unto death, and He made a sacrificial offering of His life for 
the sin of the world. 

8. His followers, the Apostles, the genuine Elishas of 
their times, proclaimed their crucified Lord and Master —com¬ 
manding all men every where to repent, and to believe in 
Christ, as having been delivered up to death for their offences, 
and having risen again for their justification; with the most 
positive assurances that they who did so should receive remis¬ 
sion of sins, be made partakers of the Holy Spirit, have their 
souls cleansed from all unrighteousness, and in consequence 
be happy , because saved from sin , the source and cause of 
misery. Multitudes received their testimony, and all that 
did so were made partakers of the Supreme Good. These 
blessed men went every where, preaching the Gospel of the 
Kingdom of God, and forming into holy communities, called 
churches , all who believed in Christ crucified. 

9. To preserve them in the state of salvation into which 
they had been brought, they instituted by the command of 
their Lord, baptism with water, in the name of the Father, 
.and of the Son, and of the Holy Ghost, as an initiatory or¬ 
dinance into the church; and bread and wine as a memorial 
of the sacrificial death of Christ. There were not long want¬ 
ing Abana and Pharpar men, who either derided of neglect¬ 
ed these ordinances* or changed their form , and not only 
denied their efficacy, but also denied the Lord that bought 
them, and attributed to a decent, orderly life , (the Abana and 
Pharpar of their own invention,) all that apostolic men attri¬ 
buted to the sacrificial death and powerful sjfirit of the Lord 
Jesus. They cannot think that God required any such Sacri¬ 
fice, and that He can (for they have no doubt of it,) forgive 
iniquity, transgression, and sin, through His own benevolence , 
without any Atonement: and they loudly proclaim that their 
Damascene Abana and Pharpar are better than the blood of 
Jesus Christ , which was shed for us; and the body of our 
Lotd Jesus Christ, which was broken for us; and all the 
other doctrines that form the orthodox Christian’s creed ! 

10. To all those innovators, or opposers of the truth of 
God, we simply say, “ God has commanded us to believe and 


A DISCOURSE ON II KINGS V. 12 . 


153 


do, as we belieye and practice ; and where the word of such a 
King is, there is power. By these truths, hundreds of thou¬ 
sands are reclaimed from the errors of their ways, and made 
holy, happy, and useful: an honour to God, and a blessing to 
men.” We have, farther, too much reason to state, that not 
one profligate soul, r not one sinner is converted to God, and 
changed from sin to holiness, by all the Damascene waters 
which have been so lavishly effused by the Abana and Phar¬ 
par men; while the doctrine of Christ crucified is to them 
that believe, the power of God, and the wisdom of God. 

11. A powerful attack has been lately made by some Aba¬ 
na and Pharpar men, on the means of salvation, and particu¬ 
larly on prayer : —God,” say they, “ knows what we want; 
and if, of His own benevolence, He be not disposed to supply 
our wants, no prayers nor entreaties can move Him to do it: 
and if He be disposed to do it, our wants shall be supplied 
without our asking. Therefore, prayer for these things is 
foolish in the principle, ridiculous in its application, and use¬ 
less in its performance .” To all such we answer, “ Masters, 
if God had bidden us to do some great thing, should we not 
have done it ? How much rather when He saith, Ask, and 
ye shall receive; seek, and ye shall find; knock, and it shall 
be opened to you.”—Believe on the Lord Jesus Christ, *and ye. 
shall be saved. We have the positive command of God for 
prayer, for supplication, and for importunity. Ask, says 
Jesus ; there is prayer.—Seek, says the Saviour of the 
world ; there is supplication.—Knock, says the Sovereign 
of angels and men, there is importunity. Shall we, then, 
put the foolish and indeed contemptible directions and sayings 
of these Abana and Pharpar men, in place of the salutary 
commands of the Supreme God 1 That be far from us! 

12. We, therefore, in simplicity, like Naaman in his better 
mind, take God at His word, acknowledge His right to pre¬ 
scribe the means by which we shall receive that salvation 
which is His free gift; we go to the Jordan of His prescrip¬ 
tion, dip seven times according to His order, and we return 
healed of our leprosy, giving .glory to God in the highest, and 
living to promote peace and good will among men. Hallelu¬ 
jah ! Jesus is exalted, and the Lord God Omnipotent reignetfy. 
Amen. 


SERMON IX. 


LIFE, THE GIFT OF THE GOSPEL: THE LAW, THE 
MINISTRATION OF DEATH. 


‘GALATIANS, Chap. ni. ver. 21, 22. 

21. If there had been a law given which could have given life, verily righteousness 
should have been by the law. 

22. But the scripture hath concluded all under sin, that the promise by faith of Jesus 
Christ might be given to them that believe. 


# 


The people of Galatia , to whom the Apostle wrote, had 
been at an early period of the gospel dispensation, converted 
to Christianity; and had given ample proofs of their conver¬ 
sion, by their attachment to St. Paul, who had been the 
instrument of that conversion; and by their obedience to the 
precepts of the Gospel. But it appears, that certain teachers 
had got among them, who unhappily succeeded in persuading 
them, that an observance of the Mosaic law , was indispensably 
necessary to their justification, and final salvation. The 
Apostle being informed of this unhappy change, wrote this 
Epistle to them, to call them hack to the simplicity of the Gos 
pel: an(f he does this, partly by expostulating with them, 
and putting them in remembrance of their conversion to God, 
and the blessedness they then experienced ; and partly , by 
shewing them the utter insufficiency of the Mosaic or any 
other law, to give life and salvation to men : for, thus he argues 
in the Text, “ If there had been a law given, which could have 
given life”—insured and made over life temporal, spiritual, 
and eternal, to those whb should observe its precepts; “ then 
righteousness ,—pardon of sin, and salvation,— should have been 







157 


* ■# ^ 

A DISCOURSE ON GAL. III. 21, 22. 

by that law; and the gospel scheme been utterly useless: but, 
the Scripture, —all the declarations of God in the law, and by 
the prophets,— hath concluded; eruvfxA<o-ev, hath shut, and locked 
up, as in a prison, both Jews and Gentiles, because all have 
sinned; where they all continue as criminals, condemned to 
death, till the time of execution should come; or till a merciful 
display of the lawgiver’s goodness should take place, which is 
here called the promise by faith of Jesus Christ, namely, the 
promise made to Adam— the seed of the woman shall bruise 
the head of the serpent; and that contained in the covenant 
made with Abraham, In thy seed shall all the nations of the 
earth be blessed: the fulfilment of which promise, containing 
pardon and salvation, is given to them that believe in Christ, 
as having made an atonement for sin by His passion and 
death, thus opening the kingdom of heaven to all believers; 
no kind of obedience to any law, being capable of producing 
such effects. 

To see the force of the Apostle’s argument and reasoning, 
we must examine and explain the true import of some of the 
principal words in the Text. These are, Law, Life, Righte¬ 
ousness, Promise, and Faith: and in doing this, the reasoning 
dependent on each, will be introduced. 

1. Law, from includes the idea of appropria¬ 

tion and assignment; giving to each his own, and guarding 
that own, or property, against the claims or aggressions of 
others. Suum cuique, “ his own to every one,” is its invari¬ 
able motto. And as it ascertains property, so it secures and 
defends that property: the ascertainment of rights, and the 
defence of those rights, being essential to the true notion of 
a just, or rationally constituted law. 

The word law, min torah, as used among the Hebrews, im¬ 
plied in its ideal meaning, instruction or teaching, from nr 
yarah, to teach; for that law taught the knowledge of the true 
God, and the worship that was due to Him; and instructed 
the people in all the duties of life :—and among the Romans, 
law, lex, meant nearlythe same, as the word comes from lego , 
I read ; Law being a system of instruction committed to wri¬ 
ting, and promulgated for the information of the people at 
large, that they might know their ‘rights, and discern their 
duties. • 

Law, carries generally with it the idea of binding or restraint, 

o 


V 


158 LIFE, THE GIFT OF THE GOSPEL, &C. : 

it being designed to prevent evil, and thus oblige men to live 
according to its prescriptions; and within the limits it has 
defined. This supposes it to be derived from ligo to bind. 

All law, has professedly for its objects, the prevention of 
evil, and the good of the governed: and hence the subject finds 
that it is at once both his duty and interest to be obedient. 
While the law professes to ascertain the rights of the subject , 
and protect him in those rights, it clothes*the ruler with au¬ 
thority and power to enforce and execute all its injunctions. 
Without authority and power in the ruler, all law would be 
idle and nugatory; however excellently conceived, and righ¬ 
teously constructed, it would be of no avail, because there 
was no effective and acknowledged energy for its execution. 

2. By Life, in the Text, we are not only to understand, 
on the general principles already laid down,—1. Security of 
life and property-—protection against outrage , rapine , spoil 
and murder , which we have already seen to be the province 
of law , executed by a just ruler : but, as the Apostle is speak¬ 
ing of spiritual things, he must mean spiritual life ; the sal¬ 
vation and safety of the soul—preservation from death, with 
right to live. 2. Spiritual life, union with God, the Fountain 
of Life, so that the man lives through Him, to Him, and for 
Him. 3. Eternal life, not only being , but well-being, infinitely 
protracted. 

3. Righteousness ; dtKcttorvvt), not only what is right and 
just in itself, and what contains the principles of all justice 
and morality , which is its literal and proper meaning; but, 
justification , i. e. the pardon of sin, reconciliation to God, the 
removal of condemnation and liability to punishment, for 
transgressions already committed ; but also, the recovery of 
the forfeited right to life —life spiritual and eternal. This is 
a frequent meaning of the term in St. Pauf s writings ; and by 
this word he expresses God's plan of saving sinners by Jesus 
Christ. See Rom. iii. 21, 22. and 25, 26. 

4. Promise. God’s engagement with fallen man, that He 
would provide an atonement ;—and especially, His covenant 
with Abraham, that in his seedy from which the Man Christ 
Jesus sprang, all nations of the earth should be blessed. ’Phis 
promise or engagement was made four hundred and thirty 
years before the giving of the law; and was formed inde¬ 
pendently of the peculiarities of the Jewish dispensation. It 





A DISCOURSE ON GAL. III. 21, 22. 159 

was made for the Gentile world —when as yet there was no 
distinction of Jews,—no law—no settlement in the afterwards 
promised land. Jesus Christ incarnated—preaching righteous¬ 
ness—proving His mission by miracles—suffering—dying—■ 
rising again from the dead—ascending into heaven, and be¬ 
coming a Mediator between God and man, having purchased 
eternal redemption for them—is what is meant by this pro¬ 
mise. 

5. Faith. Implicit credence in what God has promised, 
and what He has spoken concerning Christ: trusting to His 
passion and death as a sacrificial offering, and sufficient atone¬ 
ment for sin. And because every blessing under the Gospel, 
is to be received by faith , hence* the Gospel itself is termed 
Faith ;— L so the Apostle in the context, ver. 26, But before 
Faith came , (before the Gospel dispensation was published,) 
we were kept under the law , shut up unto the Faith (the Gospel) 
which should afterwards be revealed ;—the law being only a 
school-master (^rxi^ccycayoi, a leader of children to school) to 
bring us to Christ , that we might be justified; have our sins 
forgiven by faith ,—by believing in Christ as having died and 
made atonement for our sins. And he adds, ver. 25, But after 
that Faith is come , (the Gospel way of salvation was pub¬ 
lished) we are no longer under a school-master—under the 
law, as expecting justification through it, or salvation by it; 
as it was only intended to point out Christ by its Ritual , and 
by its strict morality, shew the absolute necessity of such a 
sacrificial offering as that which was made to Divine Justice 
by His passion and death. 

The terms in the text being thus explained, we shall be 
able, on a review of the whole passage, to see, and properly 
apprehend, the force of the Apostle’s reasoning. 

Four things are here asserted by the Apostle :— 

I. That men are under condemnation because of sin, have 
forfeited their life, and are exposed to death. 

II. That no law has been given, that can redeem them from 
this perilous situation, and give them life. 

III. That the great Promise of human redemption, fulfilled 
in the incarnation and death of Christ, is the only means of 
saving a lost world. 

And, IV. That the benefits of this redemption are to be re¬ 
ceived by Faith. 


160 LIFE, THE GIFT OF THE GOSPEL, &C. i 

I. That men are under condemnation, &c.—When God 
made man, He formed him as capable of doing His will, as 
of understanding it: and having made him in His own image, 
the Divine Law was written on his heart: for the Law of 
God is a transcript of His own righteousness, holiness, and 
truth. When man had fallen from his fidelity to his Maker, 
and thus become disunited from Him who was his life, light, 
and holiness, he was no longer capable of perfectly loving his 
Creator, and worthily magnifying His name. God had given 
him a law, the spirit of which was, Thou shalt love the Lord 
thy God with all thy heart , soul , &c. This was plain, simple, 
holy, just, and good. 1. It was plain —so that it could not 
be mistaken. 2. Simple—so that it could not perplex nor 
confound by distinctions and subtleties. 3. Holy , totally free 
either from sin or imperfection. 4. Just —as requiring no 
obedience but what the creature owed to its Creator . And, 
5. Good —as it led to the continual perfection of the creature, 
and secured its increasing felicity. 

To love God is to be happy : to obey God is to continue in 
His love. Man, ceasing to be obedient, did not continue in 
this love, and consequently lost his happiness. 

But this was not the only evil that his transgression entail¬ 
ed upon him : he fell into condemnation , because he had 
broken this law. When a law is broken, not only all the 
privileges it confers on the obedient, are lost—fo^r the trans¬ 
gressor has no longer any claim on it for protection and sup¬ 
port ; but he is condemned as a transgressor, to suffer the 
penalty due to his sin. And in a case of this "kind, where 
disobedience implies treason , the crime is capital; and the 
penalty is an everlasting separation from the presence of 
God , and the glory of His power. 

According to the spirit of St. Paul’s language, such trans¬ 
gressors are considered as being arraigned , tried, found 
guilty and condemned by the law; taken away from the 
place of judgement, committed to prison, and shut up in it, to 
await the time of execution. This, is the import of the word 
< rwey,Xt<r£v i shut or locked up together in their prison-house, 
waiting in dreadful expectation the arrival of the order for 
their execution. 

II. No law has been given that can redeem them, &c.—In 
this awful time of suspense, any appeal to the law is vain; 


A. DISCOURSE ON GAL'. III. 21 , 22 . 


161 


for by that is the knowledge of sin, and by that they are con¬ 
demned. Law is justice: and justice knows nothing of mer¬ 
cy. By them it has been broken, and it knows no forgiveness. 
No law can be made with any provision for the passing by, or 
pardon of sin. Such a provision would be a provision for 
transgression, and an excitement to it. The obligations of 
justice would be at once awakened, if the law held* out any 
hope for the pardon of transgression. The soul that dinneth, 
it shall die, is the language of the law; and cursed is every 
one that continueth not in all the things that are written in the 
book of the law to do them, is among the penal sanctions by 
which God has fortified His law, and rendered it respectable. 
No abatement of this penalty : no remission of the offence: 
in vain is life requested : life has already been forfeited, and 
no law has ever been given that can give back forfeited life. 
God’s law is righteous, and can look with approbation only on 
what is righteous. It is holy, and requires holiness in the 
motive, the purpose, and the act. The transgressor is un¬ 
holy : —'the law therefore looks upon him with abhorrence. 
The law is true, and must fulfil all its declarations: the soul 
that sinneth, it shall die, has already passed the lips of the 
Lord; and the law cannot give life. 

It may be asked, indeed, “ Why is the law so inexorable 
and severe ?” I answer, there is no severity in it—it is jus¬ 
tice flowing from righteousness, holiness, and truth;—to be 
exorable would be to resign its claims, and at once to change 
its nature. 

Yet this law is not vindictive; it does nothing in the nature 
of revenge. In its requisitions it is calm and steady ; so is it 
in its inflictions of punishment—they also flow from its 
righteousness, holiness, and truth. As it gives due warning 
by promulgating its determinations, there is no excuse for 
ignorance : it has ascertained the proper line of conduct, and 
fixed the penalties of transgression. The duties are all rea¬ 
sonable, the penalties are suitable to the nature of the trans¬ 
gressions. 

But, with a greater shew of reason, it may be asked, “ Is 
it not out of the power of any man to fulfil the requisitions 
of this law, as it requires an unvarying perfect obedience, and 
extends its demands to the very thoughts and purposes of 
the heart? Is it not therefore cruel to place a man in such 

vol. i. 21 o.2 


J62 LIFE, THE GIFT OF THE GOSPEL, &LC.I 

circumstances, in which he must invariably transgress; as no 
man, unless entirely pure and holy, could keep such a law : 
should not, therefore, the powers of the subject be brought up 
to the spirituality and perfection of the law; or the law be 
brought down by moderated claims to the abilities and state 
of fallen, sinful man ?” 

1. To this I answer, the law is precisely what it should be, 
as it is an emanation from the righteousness, holiness, and 
truth of God. It is also perfectly reasonable: it enjoins 
nothing that is not right. To love God with all the heart, 
soul, mind, and strength, and to serve Him through that prin¬ 
ciple of love, are so perfectly consistent with reason and 
good sense, that every man must see at once, that less could 
not, should not be required. If less than this reasonable ser¬ 
vice were our duty, our interest would be lessened in the same 
proportion, and our happiness be necessarily incomplete. 

2. This law, as it proceeded from the immaculate nature 
of God, was always the same. It was the law given to our 
first parents—it was suited to the nature of man, w r ho was 
created in the image of God: there was nothing in it too 
hard for him ; he w r as as the commandment—-holy, just, and 
good: and it wtould be shockingly absurd to suppose, that 
when man, through his own fault, sinned against his God, 
and fell from his perfection, that God must then bring down 
His law to a level with his sinful imperfection, that he might 
not by transgressing incur farther penalty ! The thought, se¬ 
riously indulged, is blasphemy. A law, thus framed, could 
be no expression of the Divine mind—could not have His 
sanction, and could be no rule of moral action. 

But, 3. “ Might not the law have made provision for such 
delinquencies, if not by moderating its claims, yet by granting 
pardon ?” That is, could not justice reverse its own sentence 
righteously pronounced ? Could it not condemn and acquit 
at the same time? For justice must condemn an evil action. 
We have seen already, that no law could make provision for 
pardon —that this w 7 ould defeat its own purposes, and dissolve 
the bond of moral obligation. No law, therefore, could give 
life , in the case where death had been incurred, and the sen¬ 
tence of death pronounced. Hence it is an eternal, invariable 
truth, that no law has been given among men, or even by God 
to men, that can give life ; and, consequently, righteousness , 


A DISCOURSE ON GAL. III. 21, 22. 


163 


or pardon of sin , cannot be by the law— a law—or any law ; 
and for all that the law even of God can do, the guilt and con¬ 
sequent punishment of sin, must remain for ever. If God be 
disposed to save man, some other method of salvation must be 
found; or the fallen children of men must sink lower and 
lower into the gulf of their own impurities and misery, and at 
last into the bottomless pit of endless perdition. 

But if the law be so totally inefficient for all the purposes of 
reconciliation to ,God, and eternal salvation, may we not then, 
in the languagepf the context, ver. 19, ask, Wherefore , then, 
serveth the law ? Of what real use can it be in the economy 
of salvation? I answer, it serves the most- important pur¬ 
poses :—1. Its purity and strictness shew us its origin: —it 
came from God. All religious institutions, merely human, 
though pretendedly from heaven , shew their origin, by ex¬ 
travagant demands in some castes, and' sinful concessions in 
others. In the law of God , nothing of this appears, and 
therefore we see it to be a transcript of the Divine nature. 
2. It shews us the perfection of the original state of man ; for, 
as that law was suited to his state , and the law is holy, and 
the commandment holy, just, and good, so was his nature : it 
is, therefore, a comment on those words, God made man in 
his own image , and in his own likeness. 3. It serves to 
shew the nature of sin;—the real obliquity of a crooked line 
can only be ascertained by laying a straight line to it:—thus 
the fall of man, and the depth of that fall, are ascertained by 
the law. 4. It serves to convict man of sin, righteousness, 
and judgement; it shews him the deplorable state into which 
he is fallen, and the great danger to which he is exposed. 
5. It serves as a school-master, (or leader of children to school, 
Trctidayayoi;,) to convince us of the absolute necessity and 
value of the Gospel, without which no soul can entertain even 
a hope of salvation. 6. It serves to shew us the perfection 
and excellence of that state into which we are to be brought 
by the grace of the Gospel; for that pure and holy moral law 
must be written upon the hearts of believers ; and its precepts, 
both in letter and spirit , become the rule of their lives. 

The law , therefore, though it cannot give life , serves the 
most important purposes in the economy of the Gospel: and 
unless it be preached strongly and fully, the necessity of a 
Redeemer will scarcely appear. Thus , then, serveth the law. 


164 LIFE, THE GIFT OF THE GOSPEL, &C. : 

III. These considerations lead us to the great Promise of 
human redemption, fulfilled in the incarnation, teaching, pas¬ 
sion, and death of Jesus Christ, as the only means of saving a 
lost world. 

Man, being utterly undone by his .transgression, disabled in 
his soul through moral evil, and condemned to death because 
of his sins ; and no law or dispensation of any kind or form 
having been given, that could give him life, and save him from 
death eternal;—God, in the plenitude of His mercy, devised 
means that this his banished should not be eternally expelled 
from him, JESUS, the Almighty’s Fellow, must come down 
from heaven, and be incarnated by the Holy Spirit, in the womb 
of a virgin—live among men—point out, by His teaching, 
the way of holiness that leads to heaven—suffer in His body, 
and at last pour out His blood, in order to make an atonement 
for the sin of the world; and thus, as the representative of 
the human race, being a partaker of human flesh and blood, 
bore in His own body, in the garden of Gethsemaneh, and 
upon the cross, the punishment which belonged to all who 
had sinned, and were partakers of that nature. God, mani¬ 
fested in the flesh, made the atonement by giving up His life , 
expressly purposing that this death should be sacrificial; 
and should be the price of redemption for the great sinful 
family, captives to sin, and imprisoned, under condemnation 
to an endless banishment from God, the Fountain of true and 
endless felicity. And in reference to this purpose , Christ 
must suffer and rise again from the dead, in order that re¬ 
pentance and remission of sin might be proclaimed in His 
name among all nations: all mankind being thus called upon 
to believe on Him, as having been delivered for their offences, 
and raised again for their justification. 

Though the hand of violence appeared as evidently in the 
apprehending of Christ, and subsequent maltreatment, as the 
hand of injustice did in His condemnation and death; yet, 
we must take heed that we attribute not to Jewish malice 
and violence , that which was brought about in the order of 
God’s grace and infinite mercy. Jesus must shed His blood, 
and pour out His life for the sin of the world ; and this must 
be a voluntary sacrifice: had there been any reluctance on 
the part of the sufferer, the sacrifice had been marred. Had 
His death been the mere effect of Jewish malice , and inflicted 


165 


A DISCOURSE ON GAL. III. 21, 22. 

by their violence , it would not have been sacrificial. The 
salvation of a lost world, by Jesus Christ, is ever attributed 
to the love of God: from this source, all must flow spontane¬ 
ously and without compulsion or restraint. Could He be 
dragged to death , and die by malicious violence, who, if He 
had willed , might have had more than twelve legions of angels 
to defend and deliver Him ? Could He be compelled to ap¬ 
pear before Pilate by that most disorderly and unruly mob, 
to whom, when He only announced His name, so great was 
the authority and influence that they went backward , and fell 
to the ground? (John xvii. 6.) NO!—That Person who 
ever appeared to have all nature under his control, by the 
miracles He wrought, could not have His life reluctantly 
taken away by a Jewish mob. He was Himself solicitous to 
guard us against an error of this kind, as it would tend directly 
to vitiate, if not destroy the merit of His offering : therefore, 
he says, J0. lay down My life for the sheep.”—“Therefore 
doth My ^Father love Me, because I lay down- My life that I 
might take it again: no man taketii it from Me , but I lay 
it down of myself. I have power to lay it down, and I have 
power to take it up.” (John x. 15. 17, 18.) No words can 
be more dignified—none more decisive of the fact. He gave 
His life for the life of the world : and His death was as volun¬ 
tary as it was sacrificial and atoning. 

Man in his natural state is presented to us, 1. As guilty. 
2. As unholy. 

1. As guilty , he needs that righteousness or pardon which 
cannot come by the law. 

2. As unholy , he needs that purification and holiness , with¬ 
out which none can see God. This twofold work , requires a 
twofold agency. 1. To blot out sin , Christ must shed His 
life’s blood: without shedding of blood, there was no remis¬ 
sion, even typified under the law : and the blood was the life 
of the beast: indicating that Christ Himself could not make 
atonement in any other way than by dying. 2. To purify 
the soul, to refine and sublime all the passions and appetites, 
the operation of the Holy Spirit is promised. Spirit only 
can act successfully on spirit: and this Spirit is called the 
Holy Spirit, not only because it is holy in itself; but because 
it is the Author of holiness to them who receive it. Hence, 
it is represented under the notion of fire , because it enlightens, 


166 LIFE, THE GIFT OF THE GOSPEL, &C. : 

warms, refines and purifies. It is the property of fire either 
to consume and destroy, or assimilate every thing to itself, 
with which it is brought into contact. It pervades all things, 
transfuses itself through every part, destroys or decomposes 
whatever cannot stand its action ; and communicates its own 
essential properties to whatever abides its test. Thus the 
Holy Spirit, the Spirit of Burning f destroys the pollution of 
the heart, and makes pure and divine all its powers and fa¬ 
culties. 

As the first work was called the work of justification or 
pardon; so the second is called the work of sanctification or 
holiness : and the one is invaribly attributed to the blood of 
Christ; and the other generally, to the Holy Ghost. With¬ 
out the first of these, the second cannot take place; without 
the second the work is imperfect. Without the pardon of sin, 
there can be no redemption from eternal punishment: with¬ 
out the sanctification of the soul, there is no meetnqj^ .for, nor 
entrance into eternal glory. 

Again, as by diabolical influence the soul is rendered 
guilty and impure , and thus divested of the image of God, in 
which it was created; it is essential to the honour of Jesus 
Christ and the scheme of redemption, that the soul be brought 
back to the state in which it was created; that sin and satan 
may not only have no triumph, but that they may be destroy¬ 
ed and eternally confounded. Any thing less than this, could 
not have entered into the divine purpose; for, as man in the 
beginning had no more holiness and perfection than was suit-' 
able to and necessary for the nature of his being, and the end 
for which he was formed; so, if he be redeemed at all, and 
saved, he must be brought hack into the same state of holi¬ 
ness in which he originally stood ; without which God’s de¬ 
sign in his creation cannot be fulfilled. Farther, as the Law 
of God was written upon his heart, but became obliterated by 
sin, it is essentially necessary, that it be again written on the 
soul: and as the law, in his fallen state, could not be brought 
down in its purity, spirituality and demands, to the sinful and 
imperfect state into which he had fallen: so it was necessary 
in redemption, to bring the soul up to the law; and, this is 
done by this purifying energy : and thus the redeemed of the 
Lord are enabled to love the Lord their God, with all their 
jbeart, soul, mind, and strength ; “ the very thoughts of their 


A DISCOURSE ON GAL. III. 21, 22. 


167 


hearts being cleansed by the inspiration of the Holy Ghost, 
so that they are enabled perfectly to love Him, and worthily 
to magnify His name. 

IV. As the great Promise , fulfilled in the manifestation of 
Christ, is the only means of saving a lost world ; so, the only 
means of reaping the benefit of His incarnation and sacrificial 
death, is Faith: for this Promise , in all its benefits, is given , 
says the Apostle, to them that believe. 

From the nature of the thing, and from the state of the 
soul, it is evident, that salvation cannot be obtained by the 
works of the law; for we have already seen, that no law can be 
given, that can give life; and therefore, by the works of the 
law , can no man living be justified. ' If therefore, man is to be 
saved, his salvation must be gratuitous ; it is only mercy that 
can blot out his sin: it is only mercy that can sanctify his 
soul. And as man is an intelligent being, rational and free, 
there must be some act on his part, by which this mercy is 
received. That the salvation may be of grace , it \shy faith : 
that man may not even have the pretence of merit , he is re¬ 
quired only to believe in order to receive it;—that is, to credit 
what God has spoken on this subject; and to be so convinced 
of the infinite merit of the great Sacrificial Offering, as to 
trust the total redemption of his soul to that merit;—to con¬ 
sider it as a sufficient Sacrifice and Atonement, for his sins : 
and in this confidence, to bring it to God as the grand and 
sufficient Price by which that redemption has been effected. 
Thus God's grace provides the Sacrifice: Jesus Christ , in 
His infinite love to man, offers it: the Holy Spirit stands 
ready to apply and seal it: and man by faith receives it; the 
act of faith being simply his own—though the power by which 
he believes, comes from God. He can therefore, from the 
mere act , have no more merit in his own salvation, than the 
necessitous mendicant has, in procuring the alms of the chari¬ 
table man, by stretching out his hand , in order to receive 
them. 

God requires, yea commands, men to believe , and threatens 
them with perdition if they do not; for He no more believes 
for men, than He repents, loves or obeys for them;—the 
power He communicates, but the use of that power is their 
own. The Jews , who on the preaching of Christ crucified 
did not believe, were reprobated ; and continue until this day 


16S LIFE, THE GIFT OF THE GOSPEL, &C. : 

monuments of God’s displeasure. The Gentiles, who har 
dened not their hearts, but used the power they had to believe , 
according to the evidence that was set before them, received 
the salvation of God, and were elected in the room of the 
unbelieving and disobedient Jews. And to this day, the Gos¬ 
pel is the savour of death unto death, or of life unto life, 
according as it is rejected , or received by men. And this is 
the grand reason why, under the preaching of the Gospel, 
some are saved and some not:—for some gladly lay' hold on 
the hope that is set before them; while others cavil, give 
way to prejudice , harden their hearts, disbelieve , and will not 
come to Christ that they may have life. This, then, is the 
condemnation of ungodly men, that light is come into the 
world, and they choose darkness rather than light, because 
their jdeeds are evil: and so the word preached does not 
profit them, because it is not mixed with faith in them that 
hear it. There is but one remedy, and this they refuse to 
apply. 

After having shewn that the grace of the Gospel brings a 
complete salvation to the soul; justifying it from all unrighte¬ 
ousness,— sanctifying it from all unholiness : it will at once be 
perceived, how it communicates and maintains that life which 
the law could not give. The believing soul being now re¬ 
stored to the Divine favour and image, regains, 1st, A right to 
live through the whole of his probation :— before, he was 
only suffered to exist, and was considered a condemned crimi¬ 
nal. Now, having his sin blotted out, he is no longer liable 
to death on account of transgression, and he has that life 
which the law took away, because forfeited by sin. He is 
now free among the dead, and through the second Adam eats 
of the tree of life, from which the first Adam was excluded 
because of his apostacy. 

2. He lives a Spiritual life, for the law of the Spirit of 
Life has made him free from the law of sin and death. Christ 
is his life; and he lives, because Christ dwells in his heart 
by faith ; and the life that he lives is by faith in the Son of 
God. His soul has constantly that union with God, in w^hich 
the essence of spiritual life consists: and this is*a life, which, 
if once forfeited, no law can give back : for the law confers no 
grace, and gives no privileges: it only preserves to the obedient 
what they already possess. 


A DISCOURSE ON OAL. III. 21, 22. 


169 


3. By this change of his circumstances and nature, he has 
a right to eternal life ; for being a son , he is an heir, an heir 
of God, and a joint-heir with Jesus Christ. Neither could 
this life bfe given by the law* In case of perfect obedi¬ 
ence, it only awarded that eternal life, which the person must 
have merited by his exact and unfailing fulfilment of all its 
precepts; 

While, therefore, in every sense, the man died by the law , 
because of his sins * in every sense, the believer lives by the 
gospel , because of that sacrificial merit which has blotted out 
his offences, and bestows that Spirit by which the heart is pu¬ 
rified and made a partaker of the Divine nature^ 

Being brought into this state of salvation, he loves God with 
all his heart ;—every affection, appetite, and desire, being 
purified, refined, and fixed on and centered in God. He loves 
Him with all his soul ;—the whole animal life being occupied 
with and devoted to Ilis service: for as he lives by God, he lives 
to and for Him. (Such were the martyrs, —they counted not 
their lives dear to them, so that they might properly confess 
and glorify Him who had brought them out of darkness to 
His marvellous light.) He loves Him with all his mind, his 
understanding , judgment, and will —with his spirit —the 
whole of the intellectual principle; all his rational powers 
being influenced by the spirit of love, and employed in ren¬ 
dering a reasonable service to his God. And he loves Him 
with all his strength,— all animal, rational, and. intellectual 
energies being combined in his acts of devotion and acts of obe¬ 
dience. As he thus loves God, he also loves his neighbour as 
himself “ Love worketh no ill to his neighbour, therefore 
love is the fulfilling of the law he lives to God’s glory, by 
receiving good from Him to do good to men. By the finger 
of God the moral law is written on his heart, and by incessant 
acts of loving obedience it is transcribed in his life. 

But who is sufficient for these things !—He in whose heart 
Jesus lives and rules, and whose blood has cleansed him from 
all unrighteousness. He who wills in God’s will—lives in 
His life—is strong in His strength:—who walks by faith and 
not by sight—who is crucified to the world, and the world to 
him—whose feet are fixed on the roek of ages,—and who can 
do all things through Christ, who strengthens him. Reader, 
All things are possible to him that believeth. 

vol. i. 22 


p 


170 


LIFE, THE GIFT OF THE GOSPEL, &C. : 


EXHORTATION. 

And now, Reader, what sayest thou to these things. Art 
thou alive under the Gospel , or dead under the law ? A dead 
man knows not the state he is in : he has eyes , but he sees 
not: ears , but he hears not: a heart, but it feels not. His 
senses are locked up, and he is neither terrified at the approach 
of danger , nor gladdened at the prospect of honour, wealth, 
or power. ■ ' 

The living man knows he is alive : —his eyes see—his ears 
hear—his heart feels. He can apprehend danger, and provide 
for his escape. He sees prosperity, and gladdens at its ap¬ 
proach. As it fares with the naturally dead and living —so 
with him who is dead in trespasses and sins, and with him 
who is alive to God, by faith in Christ. He who is under the 
death that the law has denounced against the workers of ini¬ 
quity, knows not his state, and is not sensible of his danger. 
He sees not that he is under the curse —he considers not that 
the wrath of God is revealed against all unrighteousness and 
ungodliness of men—he knows not that the displeasure of 
God abideth on him—he trembles not, though Tophet from 
beneath is moved to meet him at his coming—he walks on 
frowardly in the hardness of his heart—he fears no danger— 
he is under no alarms—and the glad tidings of salvation 
gladden not his heart. O, how awful and dangerous is this 
state ! 

On the other hand, the man who is alive to God knows it, 
because he feels this Divine life. His eyes by faith see the 
King in His beauty, and the land that is afar off. He knows 
that he is of God, by the spirit which God hath given him— 
he hears the voice of the Son of God and lives—he feels the 
powers of the world to come, and tastes the good Word of 
God ! O how glorious is this state ! He knows he is stand¬ 
ing on the brink of eternity, but redeemed from the fear of 
death, he rejoices in hope of the glory of God. 

Sinner , this is not thy case: thou art still in the gall of 
bitterness and bond of iniquity. And canst thou, with this 
fearful looking for of fiery indignation, sport and play, laugh, 
jest, sing, and be merry! O terrible delusion and fearful 
state ! Awake thou that sleepest , and arise from the dead , and 


171 


A DISCOURSE ON GAL. III. 21 , 22 . 

Christ will give thee light. Is not God even now quickening 
thee ? Breathe, O Divine Spirit, on these slain, that they may 
live ! and let thy breath come unto them ! 

Dost thou not begin to feel the necessity of caring for thy 
soul! To-day then, while it is called to-day, arise and shake 
thyself from the dust, and call upon thy God. Jesus hath died 
for thee, to redeem thee from the curse of the law—to blot 
out thine iniquities—to sanctify thy soul—and save thee unto 
eternal life ! Now, turn unto Him with all thy heart—humble 
thyself under the mighty hand of God—take refuge in the 
infinitely meritorious death of the crucified Jesus—and thou 
shalt not perish, but have everlasting life ! Implore Him to 
grant thee that spiritual regeneration , without which thou 
canst not see the kingdom of God. 

But perhaps some one is ready to say, I have Abraham for 
my father. I have got that regeneration. I have been bap¬ 
tized by the proper authority, in the name of the holy and 
ever-blessed Trinity, and am therefore a member of Christ, a 
child of God, and an heir of the kingdom of heaven. 

Stop !—If thou be a member of Christ, thou hast the same 
spirit in thee, that is in the living Head. If a child of God, 
thou art holy ; for holiness is the Divine nature; and every 
child partakes of the nature of his father. If an heir af^the 
kingdom of heaven, then thou must be a son, —for, if a son, 
then an heir—an heir of God, and joint-heir with Christ. And 
if a son and heir, then because thou art a son, He hath sent 
forth the Spirit of His Son into thy heart, crying, Abba, Father! 
Gal. iv. 6, 7. Hast thou these evidences of thy regeneration ? 
If thou have not, and art still trusting to what was only an out¬ 
ward and visible sign of an inward and spiritual grace, — viz. 
a death unto sin, and a new birth unto righteousness—thou art 
in a mortal deception : and thy teacher is the blind that leadeth 
the blind : and if- God’s mercy interpose not, thou and he 
shall soon fall into the ditch of remediless perdition ? If even 
that doctrine were true, (whereas it is both absurd and anti- 
Christian,) thy baptism can avail thee nothing, if thou have 
fallen into sin, and wickedly departed from God, since it was 
administered unto thee:—If thou have not regularly through 
life, renounced the devil and all his works; the pomps and 
vanities of this wicked world, and all the sinful lusts of the 
flesh if thou have not kept God's holy will and commandments, 


172 LIFE, THE GIFT OF THE GOSPEL, &C. 

and walked unblameably in the sarqe, thou hast renounced 
thy baptism —thy circumcision is now uncircumcision; and as 
a sinner , thou art a member of the mystical body of Satan, a 
child of wrath, and an heir of perdition. Strange, that those 
who have taught thee, that water-baptism is all that is implied 
in spiritual regeneration—or, that when baptized with water, 
thou wert then spiritually regenerated,—had not warned thee 
that if ever thou didst renounce thy baptism, by taking the 
yoke of Satan on thee instead of the yoke of Christy thou 
should immediately apply to him that taught thee this absurd 
and dangerous doctrine, that he might administer a second bap¬ 
tism, and continue to repeat it as frequently as thou hast relapsed 
into sin !—The latter teaching would not have been less absurd 
than the former. Trust in nothing of this kind: it is the 
blood of Jesus alone, that cleanseth from all sin. This alone 
will be to thee the laver of regeneration, and will bring with 
it the renewing power of the Holy Ghost: and thus, when born 
of water and the Holy Spirit, thou mayest enter into the king¬ 
dom of God. O, let nothing divert thy attention from the 
absolute necessity of this most important change ! Without 
the application of the atoning Blood, even the baptism insti¬ 
tuted by Christ will profit thee nothing : it will be only as that 
law that cannot give life: and verily righteousness cometh 
not by that law. Trust to nothing that has passed merely 
upon thee: look for the remission of sins, and the renewing 
of thy soul in righteousness and true holiness, after the image 
of Him who created thee. Death is fast advancing upon thee— 
and the judge is at the door. But Jesus is nearer. Hear 
His voice ! “ Come unto me, all ye that labour and are heavy 
laden, and I will give you rest. Son, be of good cheer, thy 
sins are forgiven thee.” Even so, come Lord Jesus. Amen. 


SERMON X. 


THE WISDOM THAT IS FROM ABOVE. 


JAMES, Chap. iii. ver. 17. 

• But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be 
entreated, full of mercy and good fruits, without partiality, and without hypocrisy. 


The prciching of the Gospel does not necessarily imply, 
that we should in every Sermon dwell on the fundamental 
articles of the Christian faith. Where a people are known 
to have a right creed and a thorough Gospel ministry , these 
are necessarily supposed in every Sermon. 

1. Our coming together in a religious assembly necessarily 
supposes that we believe there is a God—for he that cometh 
unto God must believe that He is. This, therefore, need not 
be a constant subject in proof. 

2. Our making prayer and supplication before Him, ne¬ 
cessarily supposes that we believe He hears prayer , and con¬ 
cerns Himself with the interests of His creature , and must 
imply our belief that He is a rewarder of them who diligently 
seek him. 

3. Our offering praise and thanksgiving necessarily sup¬ 
poses that we believe in His moral government of the wofld; 
that He is the Author and Dispenser of every good ; that all 

p 2 







/ 


174 THE WISDOM THAT IS FROM ABOVE ! 

our good has been derived from Him ; that we deserve nothing 
at His hand, and having received much should be thankful. 

4. Our confession of sin and deprecation of God's wrath 
necessarily supposes that we acknowledge we are sinners , are 
exposed to His judgement, and in danger of endless punish¬ 
ment ; and that He alone can save us from perdition. 

5. Our praying in the name , and imploring mercy for the 
sake of Jesus Christ , necessarily supposes that we believe 
Him to be the only Saviour of sinners; that we seek re¬ 
demption in His blood, and have no confidence in any merit 
of ourselves or others. 

6. Our praying for grace to enable us to stand, work, and 
be faithful, necessarily supposes that we are persuaded of our 
own utter insufficiency to do any good without Divine assist¬ 
ance, and that we are constantly dependent upon God. 
Therefore these articles, for the reasons above alleged, need 
not be brought into continual proof. 

This foundation is therefore always supposed to be laid— 
all our preaching is in reference to it, and is built on it; but 
there are principles which are derived from these doctrines, 
(as necessary in their place as these doctrines themselves,) 
which should never be forgotten, yet are seldom kept sufficient¬ 
ly in view:—thus, we are always laying the foundation, but 
advance not the superstructure: —always learning , but sel¬ 
dom coming to the full knowledge of the truth. I shall there¬ 
fore have recourse to some of those principles, fairly deduci- 
ble from the text, in order to explain what effects the religion 
of Christ should produce in our souls for our personal sal¬ 
vation :—and in our lives for the conviction and edification of 
others. 

Religion , properly speaking, is a species of commerce car¬ 
ried on between God and the soul: it supposes His continual 
agency and operation , as well as the soul’s agency with Him. 
The work of holiness is a Divine work, and can only be pro¬ 
duced and carried on by the Di\ ine Spirit: and it is from this 
that the soul has its light and life. 

It is impossible* for God, who is a spirit , to be inactive . 
Matter is necessarily inactive and motionless till moved ; and 
without this, must be always inert. Spirit is ever active, and 
it requires as much of the activity and energy of God to 
maintain the works that He has made, as it required to pro- 


A DISCOURSE ON JAMES III. 17 . 


175 


duce them. My Father worketh hitherto , and I work. God 
is still working to preserve what He originally worked to pro¬ 
duce. As He is the Fountain of light and power , without Him 
we can neither know nor do any thing. To be well instructed 
in this point is of the greatest consequence; for if we err 
here, Ave shall be right no where. We shall neither under¬ 
stand what is true , nor practice what is just. As none but 
He can diffuse the necessary knowledge , so none but Himself 
can supply the requisite power. The true light must shine 
out by means of the Gospel, and be reflected on our souls 
from the face of Jesus Christ. 

Religion —that teaches these things—that points out God 
to man—that shews him his ignorance, darkness, sinfulness 
guilt, and weakness—is termed here by St. James, avisdom ; 
—and to designate its nature, The wisdom that cometh from 
above. There are various other names by Avhich it has pleased 
God to point out to the eye and attention of man, the same 
glorious principle :—The Law —the law of liberty. —The 
Gospel —and to sheAV its nature—the Gospel of God —the 
Gospel of our salvation. — Life —the word of life. —The king¬ 
dom, of God — the kingdom of heaven. —Truth—Faith.— 
The way of God , &c. These cannot be separately consider¬ 
ed in this place, as each would require a distinct discourse 
for its elucidation, and therefore Ave must confine ourselves to 
the term Wisdom , used by the Apostle in the text, which I 
shall— 

I. Analyse and explain. 

II. Shew its fruits and effects. 

I. Wisdom. —I have sometimes found it necessary in ex¬ 
plaining portions of Scripture, to quote and analyse the ori¬ 
ginal Avords, whether Hebrew or Greek , from Avhich they were 
taken; and this has often given us an extension and force of 
meaning, which Ave could not have otherAvise acquired. 
Though this might be done profitably in the present case, by 
a consideration of the grammatical meaning and general use 
of the Avord Zoptcc, employed by St. James, it will serve 
more for the purpose of general instruction, to analyse and 
explain the term Wisdom, one of the relicts of our ancient 
maternal language. 

jnpborn is compounded of pipe, from pican, to know or 
understand , and bom or borne, judgement, sanction, decree* 


176 THE WISDOM THAT IS FROM ABOVE : 

and sometimes power, which itself comes from beman, to 
judge, to deem, to have power to determine: —from pitan, to 
know, comes our term wit, which originally signified the same 
as wisdom, expressing both ingenuity and knowledge. A 
shade of its meaning is preserved in our illative particle, to 
wit — to know ; or, in order to know or understand — hear 
farther — read on. This meaning we sometimes express by 
the contraction viz. — videsis , you may see—or vide licet, you 
are permitted to see farther. Butwii now signifies facetious- 
ness — repartee —or the giving a curious or pleasant turn to 
an expression or action, so as to excite mirth, &c. But the 
word was originally used to express the whole intellect or 
powers of the mind, with all the knowledge they had acquired 
by cultivation, learning, experience, 6lc. 

The termination bom, among our Anglo-Saxon ancestors, 
was added to nouns to shew their state, condition, quality, or 
property : as free-dom, the state of liberty; —whore-dom, the 
condition or state of prostitution ;—king-dom, the state, place, 
dominion, or condition of a king;—Christen-dom, the condi¬ 
tion or state of Christianity, under particular governments;— 
wis-dom, the state or dominion of knowledge or understand¬ 
ing, or the place or condition of the wise man. 

If we take the term in Its common acceptation, it signifies 
the power of judging rightly—the knowledge of divine and 
human things, and a judicious conduct as the consequence. 

The term wisdom, is used also to signify dexterity, cun¬ 
ning, skill to over-reach, to get gain, to out-wit, as we some¬ 
times express it, the ignorant and simple. Thus our Lord— 
“ The children of this world are wiser (more subtle, crafty, 
dexterous,) in their generation, than the children of light.” 
This is the wisdom of which St. James speaks in the context, 
ver. 15, which is earthly, sensual, devilish ;—it is from be¬ 
neath : it causes the man to seek his happiness in earthly 
things, through the medium of animal passions, and is total¬ 
ly under the direction and influence of the devil. It is the 
state of the diabolical regimen, in the soul of a sinner:—it 
teaches him to find out and invent the most prompt and ef¬ 
fectual methods of serving his master, and ruining himself. 

But the wisdom which the Apostle recommends, is from 
above; it comes immediately from God: it is what God has 
taught man by His word ; and what He impresses on the un« 


A DISCOURSE ON JAMES III. 17. 


177 


derstanding and heart of man by His Spirit. As God is the 
only wise God: so all wisdom must come from Him. He 
has not created a stock of innate knowledge in man ; but He 
has given him a capacity to know: and in that capacity He 
works by His all- enlightening Spirit; and gives, for sub¬ 
jects of knowledge and principles for conduct, His own Reve¬ 
lation —the Bible —a book of the most consummate learning 
and wisdom that can be conceived. 

It is highly worthy of remark, that the utmost ingenuity of 
man, has not been able to add a single principle to the sys¬ 
tem of divine truth laid down in the Bible; nor to discover 
one attribute of God, beyond those laid down in the Old and 
New Testaments. Nor have they found out any thing new re¬ 
lative to the human soul, though they have written various es¬ 
says both on the nature of God, and the nature of man : there 
is not one new discovery relative to God and spirits in their 
writings, nor a single article in morals , but what existed in 
the Bible , and what they borrowed from it. 

This is a most important matter, and what should be care¬ 
fully considered by all; that all the art, ingenuity, learning, and 
wisdom of man, howsoever employed and exerted through all 
the generations of his being, has not been able to add a previ¬ 
ously unknown attribute to the Divine Nature —a single article 
to the system of morals ,—nor to discover one property of the 
spirit or soul of man, besides those taught by that wisdom 
that is from above. 

This wisdom,—teaching a man the knowledge of himself 
and of his Maker—leading him to the Fountain of light, life, 
might, mercy, and purity, for instruction, life, power, pardon, 
and holiness, which it freely imparts, when earnestly requested, 
—makes him a new creature : so that all his former counsels, 
designs, and practices are passed away; and all things in his 
heart, his life, and conversation, are become new. Hence the 
wisdom that comes from above is another name for his reli¬ 
gion : it is the kingdom of heaven within ; and the life of 
God in the soul. 

II. This Divine wisdom is an active principle, and shews 
its nature and origin by the effects it produces, or the fruits 
which it bears; 

Of these the Apostle lays down several; and though not 
all, yet enow to shew the nature and heavenly origin of the 
vol. i. 23 




178 THE WISDOM THAT IS FROM ABOVE : 

principle whence they are derived. Those that he does men¬ 
tion are essential, and can never be absent from the heart and 
life of the man where the principle is in operation. I shall 
consider these in order. 

1. The wisdom from above is, first, pure: uyvn, means 
such a purity as is implied in chastity of thought, word 
and deed ; and is opposed to all inward and outward pol¬ 
lution. 

It is worthy of remark, that the very first dawn of the 
light of God in the soul of man, discovers and renders horri¬ 
ble to the view, all moral defilement; and gives the soul an 
insatiable thirst after holiness: and this desire is so intense, 
often, even in penitents, that they are led to seek sanctifica¬ 
tion before justification. For, as this wisdom comes from 
God, it shews His nature. It shews that image in which the 
soul was created ; and which it lost by its fall, and which it is 
to regain by Christ Jesus. This image of God or purity of 
heart, contains in itself a summary of the whole work of God, 
in the soul of man. Holiness is all that the soul needs to 
receive in order to its happiness : and the attainment of it is 
what is required by the spirit and design of all the command¬ 
ments of God : Be ye holy, for I am holy, (Lev. xi. 44. 1 Pet. 
i. 15, 16.) is the uniform language of the Law , and the autho¬ 
ritative command of the Gospe'L 

But as holiness is produced in the soul by the Holy Spirit, 
and that Spirit is not an inmate of the heart, till the soul is 
justified ; hence justification, or the pardon of sin , must pre¬ 
cede sanctification: the conscience must be purged or puri¬ 
fied from guilt, from all guilt; and from all guilt at once : for 
in no part of the Scripture are we directed to seek remission 
of sins seriatim; one now, another,then ; and so on. Neither 
in any part are we directed to seek holiness gradatim. We are 
to come to God for as instantaneous and complete a purification 
from all sin, as well as for an instantaneous pardon. Neither 
the seriatim pardon, nor the gradatim purification, exist in the 
Bible. It is when the soul is purified from all sin, that it can 
properly grow in grace, and in the knowledge of our Lord Jesus 
Christ:—as the field may be expected to produce a good 
crop, and all the seed vegetate, when the thorns, thistles, 
briars, and noxious weeds of every kind, are grubbed out 
of it. 



A DISCOURSE ON JAMES III. 17 . 


179 


2. Peaceable, eipvvtx.*), living in peace, having a good and 
comfortable understanding with God—with one’s own con¬ 
science—and with one’s neighbour. Enmity to God and holi¬ 
ness, is destroyed—self-contradiction—self-reproach-r-and a 
guilty conscience are at an end—harmony and order are re¬ 
stored within, and prevail without. Did this heavenly religion 
prevail in the world—there would be no private quarrels— 
animosities—strifes—contentions, bloodshed, murder, or wars 
in the world. 

3. Gentle , ememus, meek, modest , of an equal mind —the 
opposite to anger — irritability of temper. Not offending 
others, and receiving no offences itself. A mind always in 
even balance. 

4. Easy to be intreated. Expressed in one word, Evn-t-tQn, 
easily persuaded to do any thing that is right, just, holy, and 
proper in itself; or what may be profitable to others. A mind 
always open to conviction—ready to receive light, and to act 
by it. The opposite to stubbornness , obstinacy, untractable- 
ness, morosity , and mulishness. 

5. Full of mercy. The Apostle felt that be could not go 
through all the attributes of such a character; and he begins 
to sum them up. The man is full of mercy —he owes all 
to God’s mercy—the Divine mercy has begotten in him its 
own similitude, and filled him with its own disposition. He 
is ever ready to pardon a transgression, and to shew kindness 
and compassion to men. His heart is full of benevolence , and 
his life of beneficence. He lives to act towards ethers, as God 
has acted towards him. 

6. And being full of mercy, he is full of good fruits. 
Every grace of God in his soul is a heavenly seed, bearing 
fruit suited to, and descriptive of, its nature. His head, 
heart, tongue, hands, andTeet,,are all full of purposes and acts 
of beneficence. The fruits areas various as they are numer- 
ous. Every fruit has its tree —every tree its peculiar seed ; 
and every seed the same origin , GOD. And all grow and 
thrive under the continual light and heat of the Sun of right¬ 
eousness. 

7. Without partiality, cthcotpiTos—without making a differ¬ 
ence —rendering to every man his due—never swayed by 
self-interest, worldly honour, or the fear of man. Diffusing 
the fruits of his mercy through all mankind; being as liberal, 


180 THE WISDOM THAT IS FROM ABOVE : 

and as compassionate to his enemy, as to his quondam bene 
factor, when he finds them in equal destitution or distress. 
The difference of religion, country, kindred, make no differ¬ 
ence with him. 

8. Without hypocrisy, avv7rox,ptTo$—acting no feigned part; 
being sincere in all that he professes; and in all that he 
does, without pretence or simulation —doing nothing to be 
seen or applauded of men. Having no cloak—borrowing no 
foreign character, but ever acting in his own: in a word, a 
man without a mask, seeking nothing but God’s glory; and 
using no means to attain this end, than those prescribed by 
God Himself. This is the man who has the wisdom that 
comes from above; who knows what is right — judges what is 
fit —and does what is good. He lives in the state, condition 
and power of knowledge, as the king does in his kingdom. 
His state is wisdom. He knows the only true God, and Jesus 
Christ whom He hath sent: and in this knowledge he has the 
commencement and anticipation of LIFE ETERNAL. 

We may now see the reasonableness of what has already 
been hinted, that we must have the life of Christ in our souls, 
for our personal salvation, —and must shew forth its fruits in 
our lives, for the conviction and edification of others. How 
can an irreligious man know any thing of the nature of true 
religion, but as he may see it exemplified in the conduct of 
others. The conversion of sinners under the preaching of 
the Gospel, is a standing proof of the truth of Christianity: 
as it is of the efficacy of the doctrines it teaches. Here is a 
notorious drunkard who has been suddenly reclaimed and re¬ 
lapses not again : he has been known indeed to have lately 
been pensive and sorrowful, to have read the word of God and 
been diligent in the means of Grace:—but he is suddenly be¬ 
come cheerful and happy ; he is no longer overcome of evil: 
he has power over all his old sins, and is an example of godly 
living to all that are round about him. 

If he be questioned on the change that has taken place, 
he is at no loss to give a reason of the hope that is in him; 
and the means by which he was made a partaker of that hope. 
Others observing and hearing these things, are prompted, 
first by curiosity, to use the same means, or to hear the same 
doctrine zealously preached by some remarkable man; and 
the consequence is, they also are convinced of sin, led to God 


. * n 

tffc 


A DISCOURSE ON JAMES III. 17 . 181 

through Christ for salvation ; and thus the kingdom of Christ 
becomes extended and established in the earth. If we had no 
conversions, we should be without those evidences of the di¬ 
vinity of our religion which are within the reach of the com¬ 
mon people; and by which alone, they can be affected and 
convinced. It is as vain to boast of an excellent fruit tree 
which a man has in his garden, and which never produces 
any fruit, as it is to profess our belief in Christianity, and profess 
ourselves the disciples of Christ, while we bring not forth the 
fruits of the spirit. If religion do not make us honest , it does 
nothing for us in reference to this world: —and if it do not save 
us from had tempers , it has done nothing for us in reference to 
the world to come. A dishonest man is no Christian : an 
ill-tempered man is no disciple of Christ. Every thing con¬ 
trary to meekness , gentleness , and long-suffering , is of that 
wisdom that is from beneath. It is earthly , animal , devilish; 
it is the work of the subtle serpent: it came from hell, and 
goeth into perdition. Let him that heareth understand. 

Q 

' 




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♦ ; f > .# *■ 




SERMON XI. 


GENUINE HAPPINESS THE PRIVILEGE OF EVERY 
REAL CHRISTIAN IN THIS LIFE. 


PHILIPPIANS, Chap. iv. ver. 4. 

Xctipere ev IC vpieu 7rccvTorr 7rocXtv spa, paupers. 
Rejoice in the Lord alway: and again I say, Rejoice. 


It is generally supposed that the church at Philippi,' to 
which this Epistle is directed, was founded about the. year of 
our Lord 53, and that the Epistle itself was sent to them about 
ten years after. From the time of their conversion to Christi¬ 
anity, they were a very steady people, and although disturbed 
by false teachers, yet continued firm in the faith. They were 
more attached to the Apostle than any of the other churches; 
testified their affection by sending him supplies, even when 
he was labouring for the welfare of others, and they seem 
to have been the only church that did so. See chap. iv. ver. 
15, 16. 

That the Apostle was pleased with them, is sufficiently evi¬ 
dent from the Epistle, which is written in a very pleasing and 
easy style, every where bearing evidence of that happy state 
of mind in which he then was, and of his great affection for 
the people in that place. 

Being truly happy himself, he endeavours to promote the 
happiness of others ; being satisfied that to rejoice evermore 








A DISCOURSE ON PHIL. IV. 4 . 


183 


—to pray without ceasing—and in every thing to give thanks 
—was the will of God in Christ Jesus, concerning all be¬ 
lievers. 

The epistle consists of doctrines and exhortations; and 
though all coming from the same spirit , and tending to the 
same end, it is well to distinguish between them. 

God, who has spoken to men at sundry times , has also 
spoken to them in a variety of manners , by all His inspired 
servants, both under the Old and under the New Testaments. 

The addresses of prophets, evangelists, and apostles, to men, 
relative to their salvation, are either in doctrines, or advices 
and exhortations, founded on those doctrines. 

We ought to distinguish between doctrines and exhorta¬ 
tions , as we do between theory and practice; or between the 
principles of a science, and the operations on those principles. 

Doctrine simply signifies teaching of any kind. Whatever 
can be taught to man, and whatever man can learn. 

A Divine doctrine is what man learns concerning his own 
salvation, and is either, 1. Founded on the perfections of God; 
or, 2. Drawn from the declarations of God; or, 3. Inferred 
from the operations of God. 

Nothing can properly be denominated a Divine doctrine , 
that has not its origin in one or other of these. 

1st. It must be drawn from the infinite perfections of God, 
and agree with all those perfections ; or, 

2dly. It must be deduced from the revelation of God, and 
agree with all parts of that revelation ; or, 

3dly. It must be inferred from the operations of God, in 
Ilis works of creation and providence :—in His government 
of the world, and of the church; and, 

4thly. From whichever of these sources a doctrine professes 
to be derived, it must not only b e fairly and indisputably de¬ 
duced from that source, but it must agree with all the others : 
e. g. 1. A doctrine professedly derived from the nature of 
God, must not only agree with all the perfections of that na¬ 
ture, but also with the revelation of God, and His conduct in 
governing the world and the church. 2. Again, a doctrine 
professedly drawn from Divine revelation, must not only agree 
with that revelation in all its parts, soberly understood, with¬ 
out figure, metaphor, or type; but must also agree with the 
operations of God, and the perfections of His nature. And, 


184 GENUINE HAPPINESS, &C. ! 

lastly, a doctrine professedly derived from the conduct of God 
in governing the world, and managing the affairs of the 
church, must agree, without constraint or inference, positively 
and directly with Divine revelation , and the perfections of 
the Divine Nature. Doctrines not thus derived, and not thus 
agreeing with these essential principles, should not, in mat¬ 
ters which concern the salvation of the soul, and the eternal 
interests of man, be received as doctrines of God. They are 
either, 1. Doctrines of men; or, 2. Doctrines of devils; or, 
3. Precarious assumptions, on which no confidence should be 
placed, and to which no credit should be given. 

The advices and exhortations of inspired men are always 
founded on such doctrines as above mentioned : and, proper¬ 
ly speaking, such advices are the uses that should be made of 
such doctrines. If God will, teach, and exemplify by His 
conduct, that such are His designs in reference to the sons of 
men : then, their duty is, 1st. To believe what He has thus 
discovered:—2dly. To venerate and love Him for that dis¬ 
covery ; because it has for its object their present and eternal 
happiness :—-3dly. To use whatever means may lead to the 
accomplishment of this end: —and, 4thly. To be obedient to 
.His will in all things ; as He Himself has promised them a 
sufficiency of power to enable them thus to obey. 

In this verse and the context the Apostle does not speak to 
the Philippians by doctrines, but by advice and exhortation, 
founded on doctrines already delivered. 

Knowing the infinite benevolence of the Divine Nature, and 
contemplating that astonishing manifestation of it in the in¬ 
carnation of Christ, (“ who took upon Him the form of a 
servant, and was made in the likeness of man ; and being 
found in fashion as a man, He humbled Himself unto death, 
even unto the death of the cross,” chap. ii. 6—8,) he might 
have at once inferred, that the design of God wag to make 
His intelligent creatures happy: but he had more than in¬ 
ference and deduction for his opinion ; for now, writing under 
the immediate inspiration of God, he sees it plainly; and an¬ 
nounces it strongly from the direct impulse of the Divine 
Spirit in the words of the text, saying, “ Rejoice in the Lord 
always; and again, I say, rejoice.” 

As I conceive that the text speaks of human happiness, and 
by exhorting to its acquisition, shews the possibility of its 


A DISCOURSE ON PHIL. IV. 4 . 


185 


attainment, I judge it necessary to inquire a little into the 
subject—define the term—shew the general opinion that has 
been formed of it—and ascertain the sense in which I con¬ 
ceive it to be intended here. 

I. When the Apostle exhorts the Philippians to rejoice, I 
conceive that the term implies the same as be happy: and, as 
he exhorts them to rejoice always , then he must mean, be 
constantly happy: and, to be constantly happy , is to have hap¬ 
piness —or, to be in the state of happiness. Reasons for this 
will be given in other parts of the discourse. 

Our term happiness , it is most likely, comes from hap, 
which is usually defined chance , fortune; or that which oc¬ 
curs fortuitously, or without design. This term is equally 
applicable to good or ill; and other words are . often joined to 
it, in order to indicate the sense in which it is taken. Mis¬ 
hap, is evil accident or fortune; and, good-hap, signifies a 
fortunate event, good luck, or favourable occurrence. But out 
of this term, the adjective happy, and the noun happiness, are 
made ; happy and happiness are taken exclusively in a good 
sense, and require no other terms to qualify their meaning. 
Happy applies to state, place, person, thing; and, happiness, 
to the state of being happy. 

II. We have many foolish, and some good definitions, of 
the term or thing called happiness ; among the latter, is the 
following, That state in which the desires are satisfied; or, 
according to Hooker, “ Happiness is that estate whereby we 
attain the full possession of that which simply for itself is to 
be desired : and containeth in it, after an eminent sort, the 
contentation of our desires-—the highest degree of all our per¬ 
fection.” Others define it, “ The durable possession of good, 
without any mixture of evil: or, the enjoyment of pure plea¬ 
sure unalloyed with pain: or, a state in which all the wishes 
are satisfied—in which senses, say they, “ Happiness is 
known only by name upon the earth.” 

Mr. Locke observes, “ The various and contradictory 
choices that men make in the world, argue that the same 
thing is not good to every man alike: this variety of pursuits 
shews, that every one does not place his happiness in the 
same thing.” 

Others assert, that “ The word happy, when applied to any 
state or condition of human life, will admit of no positive de- 
vol. i. 24 a 2 


186 


GENUINE HAPPINESS, & C. *. 


finition, but is merely a relative term i that is, when we call # 
man happy , we only mean, that he is happier than some others 
with whom we compare him—or, than he himself was in some 
other situation.” 

Mr. Archdeacon Paley says, “ In strictness, any condition 
may be denominated happy , in which the aggregate of pleasure 
exceeds that of pain; arid the degree of happiness depends on 
the quantity of this excess.” 

In discussing this subject in- his Principles of Philosophy , 
he endeavours to shew in what happiness does not , and in 
what it does consist. 

“ 1. It consists not in the pleasures of sense, in whatever 
profusion or variety they may be enjoyed. 

“ 2. It does not consist in any exemption from pain, labour, 
care, suspense, molestation, &c. 

“ 3. It does not consist in greatness, rank, or elevated 
station. 

“ But, 1. It does consist in the exercise of the social af¬ 
fections. 

“ 2. In the exercise of our mental and corporeal faculties 
in the pursuit of some engaging end. 

“3. In settling the habits in such a manner, that every 
change may be a change for the better. 

“ 4. It consists in health, freedom from bodily distempers, 
and tranquillity, firmness, and alacrity of mind, or good spirits .” 

In all these definitions, and they are the best I have been 
able to select, there is not one word of happiness in reference 
to the soul of man—not one woid of happiness in or from 
God ! Nay, the soul appears to be entirely out of the ques¬ 
tion ; and, as to regaining the image , or enjoying the appro¬ 
bation of God, these make no part of the inquiry ! The ani¬ 
mal man , and the animal-mind, are the alone subjects of con¬ 
sideration : and the great question is, What happiness may 
man, merely considered in reference to this world, and to his 
animal nature, possess in this life ? 

III. It is not in this light I take up the subject; my inqui¬ 
ry relates to man as possessing an immortal spirit —standing 
in relation to God as his Creator, Governor, and Judge, and 
as a candidate for eternal glory. 

If the present state be only the threshold of being—if it be 
a state of probation—if man, in the estimate of reason and 


A DISCOURSE ON PHIL. IV. 4 . 


187 


religion, should be guided by wisdom; and true wisdom is 
that which directs to the best end, by the use of the most 
proper means: then, that must be the best end of man, that 
has in view his true blessedness in this life , and his eternal 
glorification in the world to come. “ What shall we eat, 
what shall we drink, and with what shall we be clothed ?”— 
in a word, how shall we acquire animal gratification ? are 
inquiries with which the Gentiles may be endlessly exercised ; 
but he who has the revelation of God should have higher ob¬ 
jects of pursuit, and such as become an immortal spirit. 

This is the subject on which St. Paul addresses the Chris¬ 
tians at Philippi, and, through them, all, in every place, who 
profess the Christian name. He speaks to them of spiritual 
happiness, exhorts to its acquisition, and shews in what it 
consists. 

I shall, therefore, give a definition of what I conceive true 
happiness to be ; copying, in the main, the words of a pre¬ 
ceding definition :—It is that state of mind in which the de¬ 
sires are all satisfied, by the full possession of that which, for 
its own sake, is to be desired above all things, as containing 
in itself every thing that is suited to the nature, capacity, and 
wishes of an immortal spirit, with the rational conviction that 
this state may be permanent; —and this, without circumlocu¬ 
tion, I state to be, the approbation of God in the conscience; 
and the image of God in the heart. Where these are, there 
must be happiness: where these are permanent, there must 
be permanent happiness. The actual existence of these things, 
or the possibility of their attainment, I consider to be directly 
implied in the exhortation of the Apostle, Rejoice in the Lord 
always : and again I say, rejoice. He who can rejoice is so 
far happy : but no man can rejoice, even in the slighest de¬ 
gree, but from a consciousness of happiness at the time; and 
happiness implies perfect satisfaction or contentment of mind, 
from a gratification of its wishes and desires. And this neces¬ 
sarily implies these two things:—1. Actual possession of that 
which gratifies or contents ; and, 2. Comfortable persuasion 
that the possession shall be continued. For, 1. If a man 
possess not that which his soul has earnestly desired, and 
without which he could not be comfortable, he cannot have 
rejoicing in himself; and, 2. If he have not a w r ell grounded 
hope, and full persuasion that this possession, and his conse- 


GENUINE HAPPINESS, &C. : 


• 188 

quent happiness, may be continued —that none can deprive 
him of it, and that it cannot be lost but through his own fault, 
he cannot rejoice. Hence, therefore, it is evident, that the 
thing that constitutes happiness must be so far in possession , 
as to leave no craving desire ungratitied; and must be so sure 
in prospect, in reference to its future continuance , as to leave 
no anxious apprehension of unavoidable privation. 

IV. When, therefore, the Apostle exhorts the believers at 
Philippi to rejoice , he means be happy: —happy in the pre¬ 
sent gratification and contentment of your ardent, heavenly 
wishes, and in prospect of its future continuance, When he 
says, rejoice always , he means, be always happy ye need 
never be wretched- —ye need never be miserable: and when 
he adds, again , I say , rejoice ! he shews the possibility of the 
case, the attainableness of such a state, and that God by posi¬ 
tive injunction, makes that their bounden duty , w 7 hich is their 
sovereign felicity. 

Here is the possibility of human happiness asserted by Di¬ 
vine authority, and consequently the attainableness of it 
proved, But these great questions will naturally arise—In 
what does this happiness consist ? And, by w r hat means is it 
to be acquired ? 

Even the Divine assertion, that we may be happy , and that 
we should be happy , and always happy , does not answer these 
questions ; but the qualification in the text meets the first: 
rejoice in the lord : from which we learn that it is the Lord , 
the God who made it, who constitutes the happiness of the 
human soul; for He alone, can content its desires. 

Every human being desires happiness: every intelligent 
spirit hates misery. God has made the soul capable of hap¬ 
piness, and having endowed it with a capacity for happiness, 
designing that it should be happy, He says in the text, Rejoice 
always ! Be uninterruptedly happy in your God. 

But it may be objected, how can God will the happiness of 
man, when He has brought him into such a state of existence 
that he is encompassed with unavoidable evils ? I grant that 
the world is full of evil and misery; and if I could believe 
that these were the result of Divine counsels, and Divine ope¬ 
rations, I must also say, vain is the command to be happy, 
when by such evils, the cup of blessedness is dashed from th? 


A DISCOURSE ON PHIL. IV. 4 . 


189 


lips of mortals, as frequently as they attempt to taste it. But 
I deny that God is the author of what is strictly styled evil. 

Evil is that which necessarily entails misery, and is op¬ 
posed to good and happiness. Evil stands in opposition to 
the Divine nature—to its infinite perfections and eternal 
beatitude. 

V. Evil is properly distinguished into two kinds, natural 
and moral. 

1. Natural evil implies some derangement in the opera¬ 
tions of nature, by which they are totally hindered or op¬ 
posed, or thwarted, so that regular effects are not produced; 
violence and disorder taking the place of uniformity and de¬ 
sign : and thus effects contrary to the original ordination of a 
wise and intelligent Mind, are produced. It is, in a word, 
whatever destroys, or in any way disturbs the perfection of 
natural beings ; or produces mischief, prejudice, or damage. 
This supposes two things: 1. The evil cause which produces 
this disturbance, prejudice, and damage; and, 2. The evil ef¬ 
fects produced by this cause. Earthquakes are most probably 
produced by electricity: the inordinate quantity and disorder¬ 
ly action of the electric matter is the cause; the convulsions 
of the,earth, the consequence. So an obstruction of the ner 
vous fluid may be the cause of paralysis: and a peccant humour 
the cause of blindness. The obstruction , therefore, is the 
cause of the paralysis ;— blindness the effect of the peccant 
humour. 

God is not the Author of death, neither hath “ He pleasure 
in the destruction of the living.” Hence, in the class of na 
tural evils, we must rank every thing that impairs the human 
constitution , produced by the present operations of nature, 
inducing morbid activity, or morbid debility in the nervous 
or muscular system; and consequent sickness, infirmity, dis¬ 
eases, and deaths. Among these also may be classed, vio¬ 
lent alterations, and commotions in the earth; such as earth¬ 
quakes, volcanoes, and all such causes as produce vegetable 
sterility. Also, all violent alterations in the structure and 
state of the atmosphere —Pestilences, plagues, endemic and 
epidemic diseases ; lightnings, tempests, tornadoes, pestiferous 
alterations in the atmosphere, from a deficiency or supera¬ 
bundance of any of its component principles; too much rain 
in one case, producing injury to seeds and plants; or sweep- 


190 


GENUINE HAPPINESS, &C. *. 


ing away men, cattle, property, and the vegetable surface, by 
floods or inundations: on the other hand, too little rain , so 
that the earth is exhausted of its radical moisture, and plants 
and seeds are entirely parched up.—Sudden deaths, maiming, 
and heavy losses, ultimately terminating in the beggary and 
destruction of the sufferers, may also enter into the catalogue 
of natural evils. 

2. Moral evil is usually defined, M The disagreement be¬ 
tween the actions of a moral agent, and the rule of those ac¬ 
tions.” It consists properly of two parts: —1. The evil 
principle in moral agents, which induces them to depart from 
truth, purity, ’and goodness: and, 2. The disagreement be¬ 
tween the actions of a moral agent and the rule of those ac¬ 
tions. The first implies an evil nature in moral agents ; the 
second, transgression , or the breach of the moral law , or 
rule of morality. 

Moral evil is that which is opposed to the wisdom, holi¬ 
ness, goodness, and perfections of God ; to the peace, com¬ 
fort, and happiness of intelligent beings. That which, in a 
word, blinds the understanding of man; perverts his judge¬ 
ment, and depraves his affections and passions ; leading him 
to seek his happiness in this life, in mere brutal or sensual 
gratifications; and causing him to transgress those laws 
which God has given him for the regulation of his life. 
Moral evil shews itself particularly, in the obstinate opposi¬ 
tion of man to the will of his Maker; the transgressions by 
which he is disgraced and cursed ; and the evil tempers , dis¬ 
orderly affections and passions , which constitute his own in¬ 
ward hell, and turn him into a malignant spirit among his fel¬ 
low creatures. Hence come discord, contentions, seditions, 
debates, popular ruptures, anarchy, confusion, battle, blood¬ 
shed, and war, in all its wide wasting varieties, and desolating 
consequences. Now, there is no evidence that God, the Au¬ 
thor and Rule of regularity and order, could bring such dis¬ 
order and desolation into the works of His own hands. Nor 
can He influence the soul with such unholy passions as lead 
it to oppose His will, insult His Majesty, and produce its own 
ruin. 

VI. These considerations will lead to another question, 
“ Are all evils unavoidable and necessary I answer, all 
moral evil is avoidable, and unnecessary : because man may 


A DISCOURSE ON PHIL. IV. 4 . 


191 


cease from sinning against his Maker : and all those natural 
evils which are the immediate consequence of transgres¬ 
sion, are also avoidable. The principal part of our suffer¬ 
ings, most of our diseases, and the general calamities that fall 
upon nations and individuals, by wars, &c. are all avoidable , 
because they are all the fruits of. voluntary and obstinate sin 
and transgression. An eminent physician has asserted that 
the three great sources of disease, are, indolence., intemperance , 
and disorderly passions. All these are avoidable ; and if 
so, all their consequences, and for each, and the whole of them, 
genuine religion is a cure. Indolence is disgraceful; in¬ 
temperance brutal; and disorderly passions unreasonable: 
common sense may correct the two former; and the grace 
of God is sufficient to subdue and destroy the latter. These 
three sources of evil dried up, there is then an end to the 
major part of the diseases which constitute the chief calamities 
of life. From this view of the subject, we greatly diminish 
the number of unavoidable evils; and see, that natural evil is 
in general, the consequence of moral evil: and moral evil the 
effect of our own wilful obstinacy against God, yielding to the 
solicitations of the wicked one. Through them, we may be 
solicited to sin against the Almighty; but they cannot force us 
to do it. A man must consent to sin, before he can sin. God 
has so constituted the human will , that it cannot be forced. 
Satan may present false images to the imagination, darken the 
mind, and confound the memory; but he cannot force the will. 
He may flatter, soothe, and promise pleasure in order to gain 
over the will: but before he can ruin us, he must have our 
consent. Were the case otherwise, we could not possibly be 
saved. God has given a power to the human will, so insupe¬ 
rably great, that all the armies of heaven, the hosts of hell, and 
the united energy of the whole human race, cannot move, force, 
or subdue. In all circumstances, in all solicitations to sin, we 
are safe, if we consent not. We have entrenchments wdiich 
our most powerful adversaries cannot force ; and which God 
will not. He can so enlighten our minds, influence and sway 
our affections, and convince our reason, that it is our highest 
interest to close in with the overtures of mercy, that we shall 
cheerfully lay hold on the hope set before us : but in this case, 
there is no force, no power, argument or persuasion applied, 


192 


GENUINE HAPPINESS, &C. 1 


that is irresistible. Will is the principle of freedom or choice : 
to force, would be to destroy it. 

The question about free will has long agitated divines and 
'philosophers: with their contentions I have nothing to do :— 
but the subject of their controversies, as far as the term which 
they use is concerned, is absurd. Will necessarily implies 
mental freedom, or a power in the soul to choose or refuse: — 
the addition of the word free to it is absurd and ridiculous, be¬ 
cause freedom is essential to the being of will ; bound will 
or will over-ruled by necessity, is equally absurd; because 
binding and necessitating imply in themselves, when connected 
with will, or the power to choose and refuse, essentially oppo¬ 
site ideas: will bound or necessitated, is will annihilated. 
When free volition, in reference to choice and refusal ends; 
then, the thing itself ceases to exist, and another principle 
takes its place. The forcing of the will, implies such an es¬ 
sential contradiction, and impossibility, that it is one of those 
things which cannot be done by Omnipotence itself; because 
it implies absurdity and contradiction. God may annihilate 
the will; but He cannot force it; for this would be to undo, 
by an absolute contradiction, the work of His own hands. 

God gave man this faculty, that he might be a free, reward- 
able, or punishable moral agent: and by His own eternal 
power^ and energy. He supports this faculty, rendering it 
superior to all force or constraint, that He may continue man 
a rational creature ; preserve his accountableness, and render 
him capable of salvation. On this supposition, and on this 
alone, is the whole Revelation of God addressed to man, in all 
its promises, threatenings, exhortations, entreaties, expostula¬ 
tions, and warnings. It is on this ground alone, that the Holy 
Blessed God is every way consistent with Himself, and the 
discoveries of His will to mankind* when He addresses them 
in such solemn language as this : “ See, I have set before thee 
this day, life, and good ; and death and evil ;—in that I 
command thee to love the Lord thy God, to walk in His ways, 
and to keep His commandments, and His statutes, and His 
judgements, that thou mayest live;—but if thine heart turn 
away, that thou wilt not hear—I denounce unto you this day, 
that ye shall surely perish. I call heaven and earth to record 
this day against you, that I have set before you life and 


A DISCOURSE ON PHIL. IV. 4. 193 

death ; blessing and cursing ; therefore choose life, that both 
thou and thy seed may live.” Deut. xxx. 15—19. 

“ O Jerusalem, Jerusalem, how often would I have gathered 
thy children together, even as a hen gathereth her chickens 
under her wings, and ye would not !” Matt. xXiii. 27. 
“ Ye will not come to Me, that ye might liave life,” John 
v. 40. But it is needless to multiply scriptures, for this is 
the spirit of Divine Revelation* from the beginning to the 
end. 

That Satan can never lead a soul into sin till he gain its 
own consent, has been well stated by that deep and nervous 
writer, the Rev. John Smith , Fellow of Queen’s College, Cam¬ 
bridge, in his Discourse on A Christian's Conflicts: “ The 
certainty of success to all those who resist the devil: resist 
the devil and he will flee from you : he cannot stand when op¬ 
posed in the strength of God ; he will fall down as swift as 
lightning; he cannot bear the glory of God shining in the 
souls of men. Here, it is no more but stand and conquer; 
resist and vanquish. For, first of all, the devil and sin , in 
themselves considered , are but weak and impotent. They 
cannot prevail over the soul which yields not to them ; the 
evil spirit then only prevails over us, when we ourselves con¬ 
sent to his suggestions: all his strength lies in our treachery 
and falseness to our own souls. Though those wicked spirits 
be perpetually so near us, yet they cannbt bow or bend our 
wills there is a place of defence in the souls of men, into 
which they cannot enter: they may stand at a distance, allure 
and entice them ; but they cannot prevail over them, except 
they wilfully and shamefully deliver over their strength into 
the enemy’s hand. It is, indeed, nothing else but hell itself 
in the souls of men, that gives the devil such free entertain 
ment there. Men are, therefore, so much captivated by him, 
because they voluntarily take his yoke upon them . Could 
we, or would we, resist sin and Satan , they could not hurt 
us. Every thing is weak and impotent, according to the dis¬ 
tance it stands from God , who is the only Fountain of life 
and power. Let us not impute the fruits of our own slug¬ 
gishness to the power of the evil spirit without; or to God’s 
neglecting of us. Open thy windows, thou sluggard, and let 
in the beams of Divine light that are there waiting upon thee 
—then shalt thou find the shadows of the night dispelled and 

vol. i. 25 R 


191 


GENUINE HAPPINESS, &C. * 

scattered ; and the warm beams of light and love enfolding 
thee; which, the higher they arise on the horizon of thy soul, 
the more fully they will display their native strength and 
beauty upon thee, transforming thee more and more from 
darkness to light; from the similitude of Satan, into a partici¬ 
pation of the Divine Image. What the Jews have observed 
of error , is true of all sin, D'S.n S nptp shelter ein lo ragelim; 
Falsity hath no feet: no basis of its own to subsist and rest 
on. Let us withdraw our will and affections from it, and it 
will soon fall into nothing.” Smith’s Select Dicourses , 4 to. 
Lond. 1060, p. 474. 

Notwithstanding all this, there are, it must be granted, 
many unavoidable natural evils, but most of them orginate in 
avoidable moral evil: —Many men will sin, and so be a curse 
to themselves, and a plague to othersand there will be deso¬ 
lating storms, tempests, dearth, famines, and in process of 
time, those infirmities that tend to dissolve the connexion be¬ 
twixt Asoul and body, and finally terminate in death. But 
none of these is a reason against the possibility of mental 
happiness here below, because none of these can have any 
moral evil effect upon the soul; on the contrary, if properly 
managed, they may become instruments of our eternal 
blessedness: for all things work together for good to them 
who love God, 

In considering this subject, we should make as broad a dis¬ 
tinction between happiness and gratification , as we do be¬ 
tween body and spirit. As the former implies “ that state 
in which all the faculties and desires, of the mind are filled 
and satisfied with that good which is suited to their nature,” 
therefore it belongs to spirit. As the latter implies a suffi¬ 
ciency of food, raiment, drink, rest, ease, sleep, &c. and such 
things as are suited to the nature of animal desires ; therefore 
it belongs to body. 

Happiness therefore does not belong to the body ; w hat this 
requires, is gratification and ease. As it is a natural being, 
it is affected by natural things. For the body, God has 
given the earth and its productions. Animal desires are 
gratified by these material things : food, when hungry ; drink, 
when thirsty; rest, when weary; ease, when in pain ^ sleep 
w r hen exhausted by the day’s labour, with suitable clothing to 
preserve from the inclemency of the weather, are all that the 


A DISCOURSE ON PHIL. IV. 4 . 195 

body requires to satisfy its wants, and thus produce gratifica¬ 
tion and contentment. 

To the soul , therefore, happiness belongs : of this, it alone 
is capable, and as it is a spiritual being, the happiness of 
which it is capable, must be spiritual and must be produced 
by the possession not of an earthly , but of a spiritual good. 
A man may have as many houses as he can inhabit; as 
many clothes as he can wear; as many beds as he can lie on, 
and as much food as he can eat; and with all, possess sound 
health and strength ; and yet his soul be in misery, while his 
body has not one wish ungvatified , nor a single want unsup 
plied. Like may cleave to and assimilate with like. The 
productions of the earth are suited to animal wants : but what 
relation have food, raiment, gold, silver, and earthly posses¬ 
sions, to an immortal spirit ? The abundance of them does 
not satisfy it'; the want of them does not distress it. These 
are not made for soul or spirit; they have nothing in their 
nature suited to the nature of a spiritual substance. God con¬ 
stituted the body so as to receive gratification and support 
from natural things ; and endowed these natural things with 
such properties, as renders them suitable to those bodies ; 
but he made the soul of a different nature, and designed it a 
happiness which no sublunary things can communicate, affect, 
or remove. 

He gave it unbounded capacities and infinite desires. I 
mean by this, that its capacities are not limited by created 
things ; and its wishes extend beyond all finite good and ex¬ 
cellence. As, therefore the capacities of the soul extend far 
beyond all created material good and excellence, God alone 
must be its portion : —He alone can satisfy its infinite desires : 
—He alone can make it happy. Therefore the Text says, 
Rejoice (be happy) in the Lord. It is, therefore, in God alone, 
that happiness is to be found. 

VII. But how is this effected ? And what does it imply ? 
These were questions of great and solemn importance among 
the ancient sages of the heathen world. And after long search 
and much discussion, they came to the general agreement, 
that “ Happiness, or the supreme good, consisted in having 
the aifimal nature subjected to the rational.” In order to this, 
*hey took incredible pains, invented copious rules, and pre¬ 
scribed ascetic discipline of the most painful and difficult na- 


GENUINE HAPPINESS, j&C. I 


im 

ture. But alas, aU was in vain ; the animal rose above the 
rational; and the brute ran away with the man. Their fine 
maxims, prescriptions and discipline, were burnt threads, when 
opposed to the resistance of their gigantic fallen nature. Of 
one material point, they were generally unapprehensive: viz. 
that reason itself was perverted : that the thing by which they 
hoped to effect the cure, was itself diseased by habits of sin. 
Reason needed as much a controlling, regulating, healing 
power, as the animal passions themselves. Hence, they made 
no progress: all their doctrines, maxims, rules and discipline, 
were inefficient. 

As Divine revelation shews us the depth and inveteracy of 
our disease, so it shews us our only cure. As God alone is 
the Source of happiness , so He alone can prepare the soul for 
itHe alone can save us from our sins ; He alone can pu¬ 
rify the soul; can bring a clean out of an unclean thing; can 
subject the animal to the rational ; and the rational to the 
spirit of His holiness. The Holy Spirit of God influences 
the spirit of man:—enlightens its understanding, rectifies its 
judgement, removes obliquity from the will, and purifies and 
refines the affections and desires. Thus, our best reason is 
taught reason; and our will taught rectitude. The soul is 
purified unto himself, and thus becomes a fit habitation for 
God through the Spirit. 

But how is this to be acquired ? The same Revelation 
tells ys : “ God so loved the world, that He gave His only be-^ 
gotten Son, that they who believe in Him should not perish, 
but have everlasting life,” ‘‘The Lord Jesus came to seek 
and save that which was lost.” “ He was delivered (unto 
death) for our offences ; and He rose again for our justifi¬ 
cation and “ we have an entrance into the Holiest by the 
blood of Jesus for “ His blood cleanseth from all sin.” 

To shew that the exhortation , Rejoice in the Lord alway , 
is founded on a doctrine which springs from the Divine na¬ 
ture , we need only to have recourse to 1 John v. 11 , 12 . 
“ And this is the record, that God hath given to us eternal 
life ; and this life is in His son : he that hath the son hath 
life, and he that hath not the son of God,, hath not life. ,, 
This being the doctrine or principle , the advice is founded 
on it. God has given us eternal life ; but this life is in His 
Son. If so, no man can have the life , unless he have the 


A DISCOURSE ON PIIIL. IV. 4, 


197 


Son. Hence then, says the Apostle, Rejoice in the Lord. 
Be happy in having Christ in you the hope of glory, Your 
souls were made for God ; and God alone can fill and make 
them happy 

But is this the will.of God ? Is there sufficient evidence 
that it is His desire to make us happy in this life ? That 
He desires to do this, there can be no doubt: 1. The very 
constitution of your souls proves this. He has made you 
capable of enjoying Himself; and if He have not designed 
to become Himself the portion of the immortal spirit, He 
must have designed its misery and not its happiness; for 
He has provided no other portion for it. Nothing that His 
hands have formed, can satisfy the wishes of a human spirit, or 
fulfil its desires. 2. That He must have designed it for happi¬ 
ness, and intended to fill it with Himself, the infinite goodness 
of His own nature proves: fte could not have made it capa¬ 
ble of endless and immeasurable happiness, placed this happi¬ 
ness fully in its view; and rendered the enjoyment eternally 
impossible, by refusing to communicate Himself! His good¬ 
ness, for e-ver disproves this. 3. Though the soul be fallen 
from its primitive righteousness and perfection, and is alto¬ 
gether become unclean ; yet it has not lost its powers and ca¬ 
pacities : and to redeem it from the power, the guilt, and the 
infection of sin, He has given His own Son Jesus Christ to 
die for it, that it might be reconciled to Himself, have all its 
sins blotted out, and be adopted into the faVnily of Heaven. 
He has also sent forth His own Spirit into the souls of be¬ 
lievers, to purify them from all unrighteousness, and bring 
them up to that standard of perfection, from which they had 
fallen. 4 . His whole Revelation proves this; His institution 
of so many means of salvation; His continual influence on 
the heart, and the invariably favouring current of providential 
operation. 5. The text itself gives no slight indications of 
this willingness to make His creatures happy. The Holy 
Spirit by the Apostle says, Rejoice , i. e. Be happy. Rejoice 
always ! i. e. Be always happy. Rejoice in the Lord! Look 
for spiritual happiness; such as is suited to your nature, 
and such as God can give. Rejoice in the Lord! mot merely 
because you know there is a God: not merely because you 
know that His word has free course and is glorified. Not 
jnerely because you know that the Church of God is in a 




GENUINE HAPPINESS, &C/: 


prosperous state ; that religion gains ground, that infidelity 
loses countenance, and that yom friends, neighbours, and re¬ 
latives, are among the genuine converts to the Lord Jesus 
though these are all subjects of real joy and thankf ulness to a 
Christian mind, yet this is not all that the text means: it 
speaks particularly Jo you, to every individual. Have thou 
God for thy continual portion. Know him as thy Saviour 
and thy Sanctifier. Dwell thou in God, and God in thee. 
Be one with God, and God with thee. Have the prayer of 
your Lord fulfilled in you. “ I pray,” said He, “ that they 
all may be one ; as thou, Father, art in Me, and I in Thee, 
that they also may be one in Us: that the world may believe 
that Thou hast sent Me—that they may be one, even as We 
are one, I in them, and Thou in me, that they may be made 
perfect in one.” John xvii. 21—23. 

The slightest reflection on this subject will be sufficient to 
shew, that this constant happiness, arising from the constant 
abiding of God in the soul, cannot be the portion of any 
heart which is not cleansed from all sin. The heart in 
which Christ constantly dwells, He completely fills; and ho¬ 
liness becometh His house for ever. He binds the strong 
armed man ; spoils his goods; and casts him out: and then 
having sanctified the house, makes it His permanent dwelling. 
If it be His will that the happiness lost by sin, should be re¬ 
stored to believers in Christ, then it is His will that they 
should be made holy. Misery was never known till sin en 
tered into the world: and happiness can never be known by 
any man, till sin be expelled from his soul. No holiness, no 
happiness;—and no plenary and permanent happiness, with¬ 
out plenary and permanent holiness. I repeat it, that to give 
true and permanent happiness to believers, is the design of 
that God whose Name is Mercy, and whose Nature is Love. 
The duplication of the exhortation in the text, speaks this 
strongly: Rejoice in the Lord always; —and, as if peculiarly 
pleased with the advice inspired by His own Spirit, God 
seems to say to His servant:—“ Paul, this is so agreeable to 
the benevolence, mercy, and goodness of My nature; so con¬ 
sistent with all My counsels and designs ; so necessary for the 
creatures on whom I have set My heart, and for whom I have 
given My Son, that I will have them explicitly and fully in? 


A DISCOURSE ON PHIL. IV. 4. 199 

formed of it; therefore, repeat the exhortation.” And the 
\postle immediately adds, And again, I say , REJOICE ! 

When may we expect to attain this happiness, is a question 
of great importance, and requires a pointed answer. But there 
is no difficulty in it. From every view of the subject, it ap¬ 
pears that the blessing of a clean heart , and the happiness 
consequent on it, may be obtained in this life: because here, 
not in the future world, are we to be saved. Whenever , 
therefore, such blessings are offered, they may be received: 
but all the graces and blessings of the Gospel are offered at 
all times; and when they are offered they may be received. 
Every sinner is exhorted to turn from the evil of his way, to 
repent of sin, and supplicate the Throne of grace for pardon. 
In the same moment in which he is commanded to turn, in 
that moment he may and should turn. He does not receive 
the exhortation to repentance to-day , -that he may become a 
penitent at some future time* Every penitent is exhorted to 
believe on the Lord Jesus, that he may receive remission of 
sinshe does not, he cannot understand that the blessing 
thus promised, is not to be received to-day , but on some 
future time. In like manner, to every believer , the new heart 
and the right spirit , are offered in the present moment; that 
they may, in that moment, be received. For as the work of 
cleansing and renewing the heart, is the work of God, His 
almighty power can perform it in a moment, in the twinkling 
of an eye. And as it is this moment our duty to love God 
with all our heart, and we cannot do this till He cleanse our 
hearts, consequently He is ready to do it this moment, be¬ 
cause He wills that we should in this moment thus love Him. 
Therefore we may justly say, now is the accepted time, now 
is the day of salvation. He, who in the beginning, caused 
light in a moment to shine out of darkness, can in a moment 
shine into our hearts, and give us to see the light of His glory 
in the face of Jesus Christ. This moment, therefore, we 
may be emptied of sin, filled with holiness, and become truly 
happy. 

Before Pconclude, I shall anticipate another question, the 
answer to which has already been partially, though, perhaps, 
not sufficiently given. “ May not mental happiness be so af¬ 
fected by natural evil , as to impair it, suspend it, or even de¬ 
stroy it ?” I answer, no. I have already shewn, that the 


200 


GENUINE HAPPINESS, &C. : 


happiness for which I contend, consists not merely in the pu¬ 
rification of the heart from all sin, the cause of misery, but in 
the continual in-dwelling of God; in communion with the 
Father and the Son, through the Holy Ghost. Happiness, 
therefore, arising from such a source, is not affected by the 
changes and chances to which mortal and sublunary things 
are exposed. It depends' on the continual presence and ap¬ 
probation of God , and most certainly no natural evil occur¬ 
rence could ifiduce the holy and blessed God to suspend His 
influence in the soul of His loving, obedient follower; or 
cause Him to hide His face, or withdraw the evidence of His 
approbation from bim whose motto is, believe , love , obey. 
But it may be asked, further, “ Can a man’s mind be truly 
‘happy, while his body is pressed with want, sickness , and 
pain Undoubtedly, for the reason already given, viz. that 
natural evils of what kind soever they may be, have no ten¬ 
dency to produce moral evil. They are themselves, in a cer¬ 
tain sense, the consequences of moral evil, but they never did 
and never can produce it. Such a cause is wholly inadequate 
to such an effect. Moral evil did not produce natural evil as 
its immediate effect; but man’s disobedience brought God's 
curse upon the earth , and thus natural evil was the immediate 
consequence of that curse. Hear the Scripture : “ And unto 
Adam he said, because thou hast eaten of the tree of which I 
commanded thee, saying, thou shalt not eat of it, cursed is 
the ground for thy sake; in sorrow shalt thou eat of it all 
the days of thy life. Thorns also and thistles shall it bring 
forth to thee, in the sweat of thy face shalt thou eat bread, 
till thdu return unfo the ground ; for dust thou art, and unto 
dust shalt thou return.” Gen. iii. 17—19. Happiness in 
God does not prevent the sensation of pain, grief, and distress, 
no more than it prevents us from feeling hunger, thirst, cold, 
fatigue, &c. But these need not affect nor interrupt our hap¬ 
piness. I have known cases where persons were in what 
might be literally called excruciating pain and agony for 
weeks together, and yet indescribably happy in God, and even 
returning Him thanks for every exacerbation of pain,^.and 
paroxysm of distress! 

But these are not strange things to the genuine followers 
of God. I may appeal to every man who has found redemp¬ 
tion in the Blood of the cross, that when the Spirit of God 


A DISCOURSE ON PHIL. IV. 4 . 


201 


bare witness with his spirit, that he was a child of God, he 
felt unutterable happiness ! “ Being justified by faith, he had 

peace with God, through our Lord Jesus—rejoiced in hope 
of the glory of God; and could even glory in tribulation .” 
Such persons can adopt the language of the poet, feeling that 
these very strong expressions owe little either to enthusiastic 
colouring, or poetic licence :— 

“ I rode on the sky, freely justified f, 

Nor envied Elijah his seat ; 

My heart mounted higher, in a chariot of fire, 

And the moon it was under my feet.” 

They felt the presence and approbation of their God ; and 
should they who possess this blessing, be brought to the fiery 
furnace, or the valley of the shadow of death, they could 
neither be appalled by the flames, nor moved by the terror; 
all is heaven where God reigns. The holy man has remount¬ 
ed to his source ; he is re-united to his God, the Source and 
Cause of all blessedness. The grave has no terrors for him, 
and death no sting. Of him it may be truly said, 

Felix qui potuit renlm cognoscere causas: 

Atque metus omnes et inexorabile fatum 

Subjecit pedibus, sfrepitumque Acherontis avari. 

Virg. Geor. ii. v. 490. 

He has received that perfect love which casteth out all fear 
that hath torment. 1 John iv. 18. In him the end of the 
commandment is accomplished, for he has love out of a pure 
heart and good conscience , and faith unfeigned. 1 Tim. i. 5. 
The great promise so solemnly and impressively announced 
by the Prophet, is fulfilled in him. Then will I sprinkle clean 
water upon you, and ye shall be clean ; from all your fil¬ 
thiness, and from all your idols will I cleanse you. A 
new heart also will I give you, and I will take away the 
stony heart out of your flesh, and I will give you a heart 
of flesh. And I will put my spirit within you, and cause you 
to walk in my statutes, and ye shall keep my judgements, and 
do them. EJzek. xxxvi. 25—27. All this is summarily ex¬ 
pressed in that prayer, which you have often offered up to 
God in the most solemn act of your religious service. 

“ Almighty God, unto whom all hearts be open, all desires 
known, and from whom no secrets are hid, cleanse the 
vol. i. 26 


202 


GENUINE HAPPINESS, &C. : 

THOUGHTS Of OUI* HEARTS by the INSPIRATION of thy HOLY 

Spirit, that we may perfectly love thee,' and worthily 
magnify Thy holy name , through Christ our Lord !” Amen. 
—Collect before the Communion Service. 

As sin is the fountain of all misery , and inward sin is the 
sole cause of inward unhappiness , and as nothing less than 
the mighty energy of the Spirit of God , applying the salva¬ 
tion purchased by the Blood of the covenant, can purify the 
fallen, depraved, and unclean spirit of man; and as he who 
feels inward sin , evil tempers, and unholy propensities, which 
often lead into transgressions of the law of God, must ne¬ 
cessarily feel guilt and wretchedness; so, he who has got 
even the thoughts of his heart cleansed by the inspiration of 
the Holy Ghost , and is enabled in consequence to love God 
perfectly, i. e. with all his heart, soul, mind, and strength, and 
to magnify His holy name worthily , must necessarily be hap¬ 
py. He cannot be wretched , for the cause of wretchedness 
is destroyed; and he loves God w T ith all his heart: he cannot 
feel guilt and condemnation , for he is enabled worthily to 
magnify God's holy name. Thus we see that in him the 
power, the guilt , and the nature of sin, are destroyed, To 
him, “ The grace of God that bringeth salvation to all men , 
hath appeared: by it he is taught, that denying ungodliness 
and worldly lusts, he should live soberly, righteously , and 
godly In this present world ; looking for that blessed hope 
and glorious appearing of the great God, and our Saviour 
Jesus Christ; who gave himself for us, that he might re¬ 
deem us from all iniquity, and purify us unto himself, a 
peculiar people, zealous of good works." Titus ii. 11—14. 

It is not, therefore, in another state, that we are to be re¬ 
stored to this purity and happiness, but in this present world ; 
in the place where we can perfectly love God; and as love is 
the principle and incentive to all obedience, where we can 
worthily magnify God's holy name. And is it not proper 
that where sin has been contracted, where the atonement for 
it has been offered, that there it should be destroyed ? Hence 
salvation from sin is to be received in this life; and glorifica¬ 
tion of the body and soul, as the consequence, in the life to 
come. In the w r hole Bible, there is not one intimation that 
sin shall be destroyed either in the article of death, or in the 
other world. Here , we are to rejoice in the Lord always. 


A DISCOURSE ON PHIL. IV. 4. 203 

Here , we are to wash our robes and make them white through 
the blood of the Lamb. Here, we are to be saved out of the 
hands of all our enemies; and here, we are to enjoy that hap¬ 
piness which shall qualify us for glorification in the eternal 
world. 

Therefore, with angels and archangels, and with all the com¬ 
pany of heaven, we laud and magnify thy glorious name, ever¬ 
more praising thee, and saying, holy, holy, holy, Lord God 
of Hosts, heaven and earth a^ full of thy glory : glory be to 
thee, O Lord, Most High ! Amen. 


SERMON XII. 


LIFE, DEATH, AND IMMORTALITY. 


PHILIPPIANS, Chap. iii. ver. 20, 21. 1 

For oar conversation is in heaven: from whence also we look for the Saviour the Lord 
Jesus Christ: who shall change our vile body, that it may be fashioned like unto 
his glorious body, according to the working whereby he is able even to subdue all 
things unto himself. 


Before I enter on the consideration of the Text, there are 
several circumstances of Time , Place , and Occasion , which re¬ 
quire to be noted. 

And first, of the Time. Several deaths having recently hap¬ 
pened among some of the principal families who attend the 
worship of God in this place:—the deaths, particularly of some 
young persons, have been very edifying, though deeply solemn 
and impressive. 

Secondly, of Place. We behold many people in mournings 
(and the chapel itself hung with black,) on account not only 
of their private and domestic distresses, but chiefly on account 
of the lately arrived intelligence of the sudden death of 4he 
Rev. Dr. Coke; who, being on his passage to the Island of 
Ceylon, with several missionaries, to proclaim the gospel of 
Christ to the heathen, died within a few days’ sail of the place 
of his destination, 








A DISCOURSE ON PHIL. III. 20 , 21 . 


205 


Thirdly, (added to all this,) the doctrine of thp text , which 
is taken out of the Epistle for the day; and which being in close 
association with all the above circumstances, induces me to 
enter on a consideration of the deeply important subjects of 
LIFE, DEATH, and IMMORTALITY—Subjects which all 
allow to be the most interesting that can fall under the consi¬ 
deration of the human mind—Subjects which should be consi¬ 
dered not only in a moral and religious, but also in a physical 
point of view—not only that we may know what God says of 
them in the revelation with which He has favoured us; but also 
that we may obtain a philosophical acquaintance with the na¬ 
ture and constitution of the subjects, (the body and soul of 
man,) to which they refer. 

In this latter point of view, they are seldom considered in 
public discourses—not so much because the ministers of the 
Gospel are incapable of thus viewing them, but because they 
are discouraged by their congregations from all discussions of 
this kind: a certain class of unthinking people terming them 
carnal reasoning , and consequently proscribing them as being 
contrary to what they call evangelical preaching. 

It would be easy to prove that discussions of the kind which 
I now propose, are authorized by the whole tenor of divine 
Revelation, and sanctioned particularly by the word and 
example of our blessed Lord, who is ever teaching us, though 
we are slow of heart to learn, to ascend to things spiritual and 
eternal, by means of those that are natural and transitory. 

Though the text speaks professedly, only on the glorious state 
of the human body after the general Resurrection; yet, as 
that necessarily implies both dezih and previous life , I shall 
take these subjects in the order of nature, and try how far a 
philosophical consideration of what is laid down in Scripture 
relative to them, may tend to remove our darkness, and 
strengthen our faith. 

In order to this, it may be necessary, first to define the terms 
themselves, that we may use them in a strict and determinate 
physiological sense. 

I. LIFE has been defined, “ the union of the body and the 
soul” and this definition necessarily follows from that given 
below, of Death. But it is as plainly absurd in the one case, 
as it is in the other; and supposes that in all cases of life , a 
soul or immortal principle is formed to be connected with a 


206 LIFE, DEATH, AND JMMORTALITY : 

body, in order to produce the vital functions. I shall there.- 
fore leave this, and adopt that given by the most accurate 
physiologists, “ Life is the assemblage of those functions by 
which death is resisted.” But in the human being an immor¬ 
tal spirit is always present. 

II. DEATH, is generally defined, “ The separation of the 
soul and body.” This definition, though it conveys scarcely 
any knowledge to the mind, as it gives no distinct idea of the 
thing itself, may nevertheless answer the general purposes of 
morality and religion. But in the present inquiry we must 
consider the subject in a nearer and more correct point of 
view, that we may know the subject itself, without attempting 
to explain it by negative propositions. That in death the 
immortal spirit is separated from the body, with me, admits 
of no doubt: and this spirit admits neither of death nor decay. 

I therefore take up the definition which the most accurate 
physiologists adopt, and say, “ Death is the total and irre¬ 
coverable cessation of all the functions of a living animal.” 

This definition is highly proper, as, 1st. it distinguishes this 
final cessation of the animal functions from accidental sus¬ 
pension , as in those cases of swooning, suffocation, and drown¬ 
ing, from which persons have been resuscitated ; and there¬ 
fore, very properly termed by medical men, cases of suspend¬ 
ed animation . And, 2dly, from that state of organized bodies* 
where putrefaction has taken place, and the solution of the 
parts has been the consequence. 

III. By IMMORTALITY, I mean as it regards man, not 
only the restoration of the human body to life, in circum¬ 
stances in which death shall be forever impossible ; but also 
the re-union of the immortal spirit with it in the eternal pre¬ 
sence of God. 

After these definitions, it may be just necessary to state, 
that all animals have their origin by generation —their growth 
by nutrition —and their termination by death. 

Of Life. 

I. Life has never been detected in its first principles or 
commencement. For a time, the animal continues in con¬ 
nexion with the parent , or in the nidus in which its rudiments 
are formed. By and bye, it becomes detached from the womb 
or nidus , and lives in a state of independence. But, wherever 


207 


A DISCOURSE ON PHIL. III. 20 , 21 . 

it is discovered, it is found in a state of complete activity; 
associating to itself those principles necessary to the construc¬ 
tion of the aggregate of that body in and by which it is to 
operate. 

An animal, therefore, cam be traced to its parent —that to 
its parent , and so on through the whole series of beings of 
that species : but the commencement of life in any is indis- 
coverable. 

It is true that organization is supposed by many to be the 
principle of life. 

But, that the principle of life does not consist in organiza¬ 
tion of any kind, appears from this, 1. That the organization 
may be perfect, and the principle of life extinct. 

2. That death often takes place where the organization 
exhibits no proofs of morbid alteration. 

3. Organization may be perfect before life commences: 
instanced in the scriptural account of the creation of man. 
God made man out of the dust of the ground. Here was a 
perfectly organized body , in its full maturity and growth—no 
principle of life had ever yet acted upon it, and therefore this 
organization did not proceed from the operation of a vital 
principle inherent in that body—for it is added that after 
this body was thus formed, God breathed into the nostrils of 
the man the breath of life , and he became a living soul. 
Gen. ii. 7. 

Let us examine this account. It has been already observed 
that life is never discovered in its commencernent. We find 
it a perfect and efficient principle as soon as we can detect its 
being. We have seen that it exists in connexion with the 
parent or nidus in which it first became manifest—and after¬ 
wards existed without either: we have traced it from parent 
to parent —and here we trace it to God. God breathed into 
the nostrils of the perfectly organized Adam —his lungs were 
inflated—his heart began its pulsations, and the mass of bloody 
torpid in the arteries and veins, now began to circulate —and 
the new-made creature found himself capable of motion and 
thought in the same moment. ! 

The original is emphatic; God breathed into his nostrils , 
0”n notpj nishmdt chayim , the soul or principle of lives, in 
consequence of which double principle, he became mn 
nephesh chaiyah., a living soul: or a compound creature, being 


208 


LIFE, DEATH, AND IMMORTALITY : 


both a soul and an animal —to inform and actuate each of 
which, viz. his animal and intellectual natures, he had the 
breath or inspiration of lives; so that he became a perfect ani¬ 
mal and a rational being; for it is said, Job xxxii. 8. “There 
is a spirit in man, won ■hp naiw> ve-nishmet shaddai tebinem, and 
the inspiration of the Almighty giveth them understanding.” 

To prove that he was endued with animal life, and intellec¬ 
tual powers, God brought to him every beast of the field and 
every fowl of the air to see what he would call them. And lie 
gave names to all— and whatsoever Adam called every living 
creature, that was the name thereof Gen. in 19, 20. Here 
he had the full proof of his own intellectual powers. He 
discerned the qualities and habits of the different creatures 
brought before him; and gave them names expressive of those 
qualities and habits. This is proved from the signification 
of the names of the different animals mentioned in the Hebrew 
Scriptures—the language in which Adam named those crea¬ 
tures. He was rvn chaiyah, an animal like them—but he had 
a nephesh, or iw now neshmet shaddai r an intellectual 
principle, by which he could discern their natures and habits; 
and he gave so full a proof of his intelligence here, that God 
ratified his nomination, and did not change one of the names 
which he had imposed ! 

Here we find soul or intellectual principle, distinct from 
life or the animal principle—both distinct from organization 
—and both immediately proceeding from God Himself. A 

God therefore is the Author of both soul and life, and or¬ 
ganized body; and is it not on this ground, that life has 
never been detected in its commencement, or in a state of im¬ 
perfection ?—from the first moment we discover it, it is per¬ 
fectly performing all its functions ! 

The doctrine of materialism is evidently absurd—there 
could be no such principles as life, thought, and intelligence , 
if the Almighty Spirit did not move, actuate and work every 
thing according to the counsel of His own will or pleasure ; 
and thus become the principle of life and reason to all animate 
and intelligent beings. 

The doctrine of materialism, if it do not owe its birth, yet 
has had its embellishment from our greatest poet, Milton: 
who in his fifth book of Paradise Lost, exhibits the angel 
Raphael teaching and explaining the doctrine at large to 


209 


A DISCOURSE ON PHIL. 111.20,21. 


Adam and Eve. It will not be improper to produce the pas¬ 
sage here, that his admirers, who have asserted that the impu¬ 
tation of, such an opinion to this divine poet is a positive slan¬ 
der, may learn to speak more cautiously. I shall first give 
the sum of what he says, and then produce his words. 

The poet asserts, 1. That God made one first matter. 
2. That he endued this first matter with various forms. 3. 
That out of it he produced all life. 4. That this life is ca¬ 
pable of continual refinement, till body itself is transmuted into 
spirit. 5. That the food received into the human stomach 
being digested produces blood —blood vital spirits—vital 
spirits animal spirits—animal spirits intellectual. 6. That 
from these spring life, sense, fancy , and understanding. 7. 
That from our aliment the soul receives discursive and intui¬ 
tive reason , which is its essence. 8. And that, in short, all 
spirits and intellectual beings, are formed out of matter —and 
that from a prima materia, men, angels, and archangels, de¬ 
rived their being. The words follow from w’hich I have 
drawm the above particulars. 


To whom tl?e winged Hierarch replied : 

O Adam, one Almighty is from whom 
All things proceed, and up to Him return, 

If not depraved from good, created all 
Such to perfection, one first matter all, 

Endued with various forms, various degrees 
Of substance, and in' things that live, of life; 

But more refined, more spiritous, and pure, 

As nearer to him placed, or nearer tending 
Each in their severel active spheres assigned, 

Till body up to spirit work, in bounds 
Proportioned to each kind. 

To illustrate this doctrine, he produces the following simile 
from the vegetable creation, to prove that the soul receives 
its being and reason from the food which is digested in the 
stomach ; as fruits and flowers have their savours and odours 
from the root that bears them. 


So from the root 

Springs lighter the green stalk, from thence the leaves 
More airy, last the bright consummate/ower 
Spirits odorous breathes; flowers and their fruit, 

Man’s nourishment, by gradual scale sublimed , 

To vital spirits aspire, to animal, 

To intellectual; give both life and sense, 

Fancy and understanding; whence the soul 
Reason receives, and Reason is her being, 

Discursive or intuitive. 

Paradise Lost. 


Book v. 1. 468—488. 
S 2 


VOL. I. 


27 


210 


LIFE, DEATH, AND IMMORTALITY : 


Here is a doctrine pretended to be taught by an angel from 
heaven, at once disgraceful both to God and man, and demon¬ 
strably both unphilosophical and false.—See Drew's Essay on 
the Immateriality of the Soul. 

Of Death. 

II. Having considered life in its origin and operations, let 
us next view that change which passes upon animated beings, 
in what is termed DEATH, which we have defined to be, the 
total and irrecoverable cessation of all the functions of a 
living animal. 

It has been observed, that all animals have their origin in 
generation —their growth in nutrition —and their termina¬ 
tion in death. Life and nutrition are widely different. Nu¬ 
trition is that power which an animal has of assimilating cer¬ 
tain substances to itself, by which its volume is increased to 
certain dimensions. Every species of animal is prescribed 
within certain dimensions , which that species in general, never 
surpasses. The accretion of bulk to form these dimensions, 
proceeds from nutrition —nutrition is carried on by a three¬ 
fold operation, or rather by three different kinds of absorp¬ 
tion. 1. By substances taken into the stomach—there di¬ 
gested, and afterwards taken into the general circulation, and 
by a certain indescribable process of nature or operation of 
the living principle, absorbed and assimilated to the body, 
into which they are introduced. 2. By matter absorbed from 
substances floating in the circumambient air, which is a proof 
that the living principle exerts an influence beyond that body 
in which it is resident;—and, 3. By the air itself, or certain 
essential parts of it taken into the lungs, and there absorbed, 
decomposed, thrown into the circulation, and, by these means, 
compacted with the system. 

In a general sense, independently of mere aliment received 
into the stomach, and the matter absorbed by the external sur¬ 
face, air , humidity , and heat , are the grand means which the 
principle of life uses to support the organized system : and 
while that assemblage of functions which are said to consti¬ 
tute life , continues in animal organized bodies, death is pre¬ 
vented. When these cease, death can be no longer resisted, 
and life then becomes extinct. 

In order to have a more correct notion of death , let u® 


A DISCOURSE ON PHIL. III. 20, 21. 211 

view the changes which pass on a human body when deprived 
of life. 

Suppose, as is not unfrequently the case, a person taken 
off in the bloom of beauty and vigour of mature life. A mo¬ 
ment before, every thing that was lovely and interesting was 
combined in the shape , mien , motion , eyes , lips, and accents , 
of this master-piece of God’s lower works. Death takes 
place, the muscles become flaccid—the inexpressibly delicate 
lines and contours, which form what is emphatically called 
the line of beauty , almost totally disappear—the angular pro¬ 
cesses of the bones become apparent—the eyes glassy and in¬ 
expressive, being utterly destitute of speculation —the lips 
livid, —and the extremities cold and rigid ; all voluntary and 
involuntary motion being entirely at an end. Here we be¬ 
hold the termination of life , and the commencement of death. 
I say commencement , for the changes which have already 
taken place, may be considered only as the medium between 
life , and the desolations produced by death. A succession of 
changes soon follows those already mentioned, which are aw¬ 
ful, degrading , and even horrible, Exposed to the air, this 
body, deprived of its vital principles, becomes blue— then 
green —next black ;— decomposition takes rap.id place—a part 
of this once lovely system is thrown off in the most noisome 
effluvia; others are resolved into the most putrid and offen¬ 
sive sanies , which also soon becomes dissipated ; and a small 
portion of earth and salts are the apparent remains of a struc¬ 
ture that required the skill of God to plan, and His omnipo¬ 
tence to execute. 

What were the proximate causes of these fearful changes ? 
They are generally acknowledged to be air , humidity , and 
heat; the very means which the vital principle used for the 
support of this wonderful machine, now, in the absence of that 
principle, become the destroyers of the fabrick which they 
were the instruments of raising, and to the support of which 
they so essentially contributed. 

In like manner, vegetables are nourished by air , humidity , 
and heat , while in connexion with the earth:—pluck up the 
plant, and the same agents decompose and destroy it. 

Of Immortality. 

III. It may now be inquired, seeing man is liable to such 


212 LIFE, DEATH, AND IMMORTALITY : 

degradation and corruption, was he made so in the intention 
of his Creator, or has something intervened which has afford¬ 
ed Infinite Wisdom sufficient reason to destroy this most ac 
complished work of its own hand ? 

That man was created perfect , the perfections of his Maker 
most profoundly argue. That he is now in a state of won¬ 
derfully comparative perfection, both as to the structure of his 
body, and structure and power of his mind, all are convinced, 
who have examined the subject as they ought;—and that God 
never made such a curious and complicated machine to pull 
to pieces, and consign to final destruction after having exerted 
His providence in the support of it for a few years, we may 
safely assert. On this head, what says God in divine revela¬ 
tion 1 The body is dead , because of sin ! When the com¬ 
mandment was given, death was threatened as the penalty of 
transgression. In the day thou eatest thereof (the tree of 
knowledge,) thou shalt surely die; mnn mo mot tamut , dying 
thou shalt die. Thou shalt become mortal, and by a variety 
of decays, &c. thou shalt at last fall under the empire of death. 
But immediate spiritual death was the first consequence of 
the transgression. 

That the immortality of the human creature was designed 
by the Creator, we have at least an indirect evidence in the 
tree of life , which was planted in the garden of Paradise—by 
eating of which, it appears, mortality would have been pre¬ 
cluded, and immortality secured. And when man had sinned 
against God, and brought darkness into his understanding , 
and irregularity and disorder into his passions , lest he should 
eat of the tree of life, and live for ever in that dark and dis¬ 
ordered state , and the penalty be prevented which justice had 
decreed, therefore God drove him out of the garden , and 
placed at the entrance Cherubim , and a flaming sword which 
turned every way , to prevent his re-entering, and having ac¬ 
cess to that tree of life , the use of which, even in that condi¬ 
tion, would apparently have secured his immortality. 

Here, then, we find him abandoned to the influence of all 
those causes which would naturally bring about the execution 
of the Divine sentence ; and utterly precluded from the use of 
those means by which that execution might be prevented. 

In this state, a gracious Promise is given in behalf of the 
eoul, whose moral condition was greatly changed and totally 


A DISCOURSE ON PHIL. III. 20, 21. 213 

deteriorated ; but whose immortality does not appear to have 
been at all impaired. 

A state also of 'probation is fixed for the human being: at 
first of considerable duration, but afterwards gradually short¬ 
ened and at last bounded by certain fixed limits , beyond which, 
in a general way, it should not be permitted to pass :—and 
this state was assigned for the purpose of the soul’s re-acquiring 
the knowledge of God, and regaining that moral image of its 
Maker, righteousness and true holiness, in which it was cre¬ 
ated. Means also were amply furnished, in this state, for the 
accomplishment of this important purpose; the principal of 
which was the commerce God himself held with man, by im¬ 
mediate communications from Himself and by the ministry 
of angelic beings. 

These, we may safely presume, were common to all the 
original inhabitants of the earth, during the whole of the pa¬ 
triarchal dispensation. We have the history only of a few 
families, and of a few individuals in those families; and we 
find that the communications and ministry above referred to, 
were common to them all, and extended to those who were 
not immediately in covenant with God: and it would be ab¬ 
surd to suppose, that they were withheld from the others, 
who stood equally in need of them, or similar helps, for their 
salvation. 

After the patriarchal age, in which the above means were 
commonly employed, God began by Moses to give a written 
revelation of His will, relative to the salvation of the soul. 
This revelation was continued for nearly 2,000 years, receiv¬ 
ing occasional additions by various men called Prophets, who 
wrote by immediate inspiration from God, till the whole Ca¬ 
non of Scripture w'as completed, which God, in that dispensa¬ 
tion of grace and justice, thought necessary for the instruc¬ 
tion and salvation of man. During this dispensation, angelic 
ministry , not being now so necessary, though not entirely 
laid aside, was very rare. 

In all these dispensations the immortality of the soul is 
continually supposed—but we hear scarcely any thing of the 
forfeited immortality of the body being restored. God 
leaves this under an impenetrable veil and cloud, through 
which it seldom appears, except in certain indistinct and in¬ 
definite gleams of light, which are so transient as not only to 


214 LIFE, DEATH, AND IMMORTALITY *. 

elude examination, but also so evanescent as to prevent the 
mind from forming any distinct apprehension of them. 

The translation of Enoch in the 'patriarchal age, and of 
Elijah under the Mosaic , are the only evidences we have that 
the thing was possible ;■—and though not professedly exhibit¬ 
ed to beget faith in this important subject, or excite hope, yet 
in all likelihood designed for this gracious purpose. 

Till the New Testament dispensation, this doctrine was not 
fully known. Indeed, it was not a doctrine , or system of 
teaching , as that word should be understood; for it was only 
by Christ and His Apostles, that it was professedly and for¬ 
mally introduced. Of it the whole of the New Testament is 
full; and it is every where made a most essential article of 
the Christian creed; life and immortality being brought to 
light by the Gospel; and the doctrine illustrated and confirmed 
by the resurrection and ascension of the human body of Christ 
Jesus. 

This circumstance is strongly confirmed by the reality of 
the death of Christ. There is not only no reason to appre¬ 
hend that His case was a case of suspended animation; but 
there was every possible evidence that there was a total cessa - 
sation of all the animal functions; and that these functions 
must have continued in an irrecoverable state of cessation , 
had not a miraculous power interposed. 

IJe expired on the cross; and to prevent all after suspicion 
of merely suspended animation , God so permitting, a soldier 
pierced his side with a spear , and forthwith came there out 
blood and water —a proof that the spear had traversed the 
diaphragm and pericardium, and wounded the heart itself. 

It is on the ground of the reality of the immortality of the 
body of Christ, that the text asserts the immortality of ours. 
He will change our vile body , /^erxcr^ti^xTio-ei to <ra>/xx tjjs 
Tcc7Tt voters w$ ?)[A6)v, He will alter the appearance and condition 
of this body of our humiliation—(this body that is dead , ad¬ 
judged to death, because of siri)—that it may be like unto his 
glorious body , TO yevfT&st/ xvto o-vftfto pfiov TO (rapixTt tjjs $o |ijs 
civtov , that it may bear a similar form to His glorified humani¬ 
ty, and be so changed, as to be capable through its immortali¬ 
ty , not only of enduring eternally, but of the infinite spiritual 
enjoyments at the right hand of God. 

As many cases of drowning and suffocation have occurred, 


215 


A DISCOURSE ON PHIL. III. 20 , 21 . 

in which the persons, by the use of proper means, have been 
restored to life; and which, in consequence, are termed cases 
of suspended animation; and without which means, death, in 
the proper sense of the word, would have ensued, and the 
vital functions have irrecoverably ceased ; so the human body, 
dead, and under the power of corruption, and the uttermost 
dissolution of its component parts, must continue finally and 
eternally under that corruption, if the sovereign power of 
God be not exerted as in its original formation, to build it up 
as at the beginning—to restore the vital principle; re-con¬ 
nect with both, the immortal soul, so that man shall become 
that rvn vdi nephesh chaiyah, or animated rational being, 
which he was in the beginning. 

Against the possibility of this work, there can be no ob¬ 
jection, because the power by which it is to be produced, is 
omnipotent—the very same which was employed in its origi¬ 
nal formation : and therefore the Apostle states that this great 
event is to be brought about according to the working where¬ 
by he is able even to subdue all things unto himself, ryv 
evspystecv rov $vvx<r9ou ocvtov kou vrioTu^a.i tccvri) ra. ttowtoi, ac¬ 
cording to that energy, or all-pervading, all-controlling, pow¬ 
erful activity, by which He is able to subject all things to 
Himself, and cause them to answer the purposes of His will, 
in reference to all those original determinations concerning 
man. As He has purposed its final immortality, therefore the 
human body, between death and the resurrection, may be con¬ 
sidered in a state of suspended immortality, and analogous to 
what takes place in suspended animation in cases of drowning. 

From what the Apostle says here, we have some intima¬ 
tions, and not obscure ones, of the original state of the body 
of Adam. Many conjectures have been formed relative to 
his original state, and perfection of body and mind. That 
his body possessed the same form and essential qualities which 
the human body possesses now, there can be little doubt. It 
was formed out of the earth, and there is no intimation that its 
essential and distinctive fashion was ever changed. It was in 
all probability, what it will be after the resurrection :—for it 
is plain from the whole economy of the Gospel, that God de¬ 
signs, according to His grace and justice, to restore what was 
lost—and it is as likely that the body of Christ, as it appeared 
in the transfiguration, as well as those of Moses and Elijah, 


216 


LIFE, DEATH, AND IMMORTALITY .* 


were not only the same as the glorified body shall be after 
the resurrection, but similar to that which Adam had in his 
original creation. 

As the Apostle, therefore, seems to refer to the transfigura¬ 
tion of Christ, and, as I suppose, the body of this second 
Adam did, at that time, exhibit the appearance of the body 
of the first Adam, while in his state of perfection and inno¬ 
cence, I shall spend a few moments in the consideration of 
this subject, before I conclude. 

It is said, Matt. xvii. 2, Mark ix. 3, Luke ix. 29, That 
Christ was transfigured —that the fashion of His countenance 
was altered; that is, that it did shine as the sun —that his 
raiment became shining—white as the snow —and as light , 
and glistering , and so white that no fuller on earth could so 
white them. These are the circumstances mentioned by the 
three Evangelists who give this relation ; and from the whole 
of them we learn, that though there was a most significant 
and visible alteration in the appearance , there was none in 
the form or lineaments of the body. The glorious image of 
God filling the soul, the matter forming the body being re¬ 
fined, was rendered pervious to the light and glory which 
dwelt within, which beamed forth from every part , and was 
particularly observable in the countenance , on which there 
was no covering; and the rays of this glory transmitted 
through the body, pervaded also the raiment , so that what¬ 
ever its colour might have been, it was totally lost in the ef¬ 
fulgence of that splendour, as we know all colours are, in 
strong and dazzling light. 

Here, then, according to my view of the subject, was an 
exhibition in the person of the second Adam , of the appear¬ 
ance of the first Adam in his state of innocence; and of that 
appearance which shall be exhibited of all glorified human 
beings in the realms of bliss. 

As a farther proof that the immortality of the human body 
is predetermined by the Almighty , even the interment of the 
body in the grave, is represented by divine inspiration as the 
seed of a future and more glorious body; for, says the Apos¬ 
tle, 1 Cor. xv. 42, &-c. It is sown in corruption; it is raised 
in incorruption. It is sown in dishonour; it is raised in 
glory. It is sown in weakness; it is raised in power. It is 
towN a natural body; it is raised a spiritual body . Thus 


A DISCOURSE ON PHIL. III. 20 , 21 . 


217 


this corruptible must put on incorruption, and this mortal 
shall put on immortality, and then shall be brought to pass the 
saying that is written, “ Death is swallowed up in victory .” 

From this account we find that the grand characteristics 
of this future body are, incorruption — glory — power — -spiri¬ 
tuality —and also immortality ; for death, together with the 
possibility of future corruption and dissolution, shall be de¬ 
stroyed, and swallowed up in victory. Then shall it appear 
that these bodies of our humiliation we fashioned like unto 
His glorious body, according to the all-conquering and all- 
pervading energy by which He has power to subdue all 

THINGS UNTO HIMSELF. 

CONCLUSION. 

If these things be so—and we have a hope of this immor¬ 
tality in a state of eternal blessedness—how should we live ? 
how should we act? The Apostle tells us how the primitive 
Christians lived and acted, who had this hope. Our conver¬ 
sation, says he, is in Heaven, from whence also we look for 
the Saviour, the Lord Jesus Christ. 

That is, we are a spiritual people ; this earth is considered 
by none of us as his rest —we seek not our happiness below 
—we consider ourselves in a state of probation—we have an 
appointed time upon earth, and all the days of that appointed 
time, we wait till our great, glorious, and final change come. 
For, says the Apostle, yaw to 7roXiTevp.ct, ev ovpscvots V7rccp%et, 
our citizenship, with all the rights, immunities, and privileges 
which belong to it, are heavenly and in heaven—and the 
course of our life resembles the place to which we belong— 
we are spiritual in our views —spiritual in our motives —holy 
in our hearts —righteous in our lives —enduring, as seeing 
Him who is invisible: we are labouring to promote the wel¬ 
fare of our fellow creatures—-living to receive good, and to do 
good—building up ourselves on our most holy faith—praying 
in the Holy Ghost, and keeping ourselves in the love of God, 
we are looking for the mercy of our Lord Jesus Christ unto 
eternal life. As His glorious body is the model and pattern 
according to which our bodies are to be raised, so His pure 
and benevolent heart, His holy and useful life, are the models 
according to which our hearts and conversation are to be re- 

VOL. i. 28 t 


. i 

218 LIFE, DEATH, AND IMMORTALITY. 

gulated. As we hope to live with Him in eternity, we look 
to have Him to live in us here—for we know that the con¬ 
science that is not justified by His blood, and the heart that 
is not purified by His spirit, can never be associated with 
Him, in His ineffable glory. 


P. S.—This is but a sketch of a discourse on the subject 
in the title : and it was with reluctance that the writer gave 
consent to its being published, as he was not in a state of 
health to complete* it at the time that the other discourses in 
this volume were expected by the public. 


r 






SERMON XIII. 


THE FAMILY OF GOD AND ITS PRIVILEGES. 


EPHESIANS, Chap. iii. ver. 14—21. 

14. T ovrov %xptv kx/xtttcj t-x yovxTX iu.ov orpos tov 7rxT£px rov Kt>- 

ptov fj/xav hjrov Xpto-Tov, 

15. E| OV 7T0t,(rct TTXTpiX £V OVpXVOlS, XXI £7Tt yV)S OVO/Xot^eTXt; 

16. 'ivx $UV) V/XIV XXTX TOV TTXOVTOV TVJS etofys XUTOV, $VVX[X£t XOX- 

TX10)6v)VXI SlXTOV IlV£V[XXTOS XuTOV , £!S TOV £TM Xv6pW7roV, 

17. KXTOIXVJTXI TOV XptTTOV cilXTYl<Z 7Cl(TT£0^ £V TXl $ XXp$ l Xt S Uf&VJV 

18. Ev xyxrrvt £ppt^apt£Voi, xxi T£6£[xeXt6>[xsvot, \vx £^to-^vo-t)T£ 

KXTX\xfi£<r6xi OTIV OTXTf Tots xytots, Tt TO ttXXTOS, XXt pU)XOS, 
KXt (Zx6os, xxi UlpOS, 

19. Fvuvxt T£ TTJV U7r£pfixX\0VFXV TV)S yV6fCT£0t>S XyX7TV)V TOV XptTTOV , 

ivx 7rXypa>6t)Te £ts orxv to nXypa/xx too Qeov. 

20. T<y $e ovvx/xevw vorep kxvtx orotvio-xt v7T£p £x 7F£pt<ro-ov, av xitov- 

pte6x tj voovptev, xxtx ttjv ovvxpuv Ttjv £vepyov/x£Vt)V £V yfiuv, 

21. AvTM 7] $0%X £V TV) £XxXV) FIX, £V XplTTOt ItjTOV, £ IS OTXCTXS TXS 

y£V£Xs tov xtavos tuv xtavav, A/xvjv. 

14. For this cause, I bow my knees unto the Father of our Lord Jesus Christ, 

15. Of whom the whole family in heaven and earth is named, 

16. That he would grant you, according to the riches of His glory, to be strengtliencd 
with might by His spirit in the inner man : 

17. That Christ may dwell in your hearts by faith ; that ye being rooted and ground¬ 
ed in love, 

18. May be able to comprehend with all saints, what is the breadth, and length, and 
depth, and height; 






220 


THE FAMILY OF GOD AND ITS PRIVILEGES ! 


19. And to know the love of God that passeth knowledge, that ye might be filled with 
all the fulness of God. 

20. Now, unto Him who is able to do more exceeding abundantly, above all that w« 
ask or think, according to the power that worketh in us, 

21. Unto Him be glory in the Church by Clnjst Jesus, throughout all ages, world 
without end. Amen. 


This Prayer of the Apostle, for the church at Ephesus, is 
the most grand and sublime in the oracles of God. The 
riches of the grace of the Gospel, and the extent to which 
that grace carries the salvation of the soul of man in this life, 
are most emphatically expressed in the various petitions of 
which it is composed. The Prayer itself is an immediate in¬ 
spiration from Heaven ; and its different words, though chosen 
out of the richness of the incomparable language in which the 
Apostle wrote, are evidently inadequate to express the mighty 
working of the Divine Spirit in his mind, while making inter¬ 
cession for this church, partly by groanings which cannot be 
uttered ; and partly by words, which however well chosen, 
fall infinitely short of explaining the feelings of that Eternal 
Merc/* which has provided salvation for a lost world : and 
such a salvation or deliverance from sin as the necessities of 
the soul require; and as become the majesty and benevolence 
of God to give. 

To such a composition, no paraphrase can do justice; and 
few commentators seem to have entered into its spirit; deterred, 
perhaps, by the apparent difficulty of the subject, and the un¬ 
paralleled sublimity of the language. After carefully weigh¬ 
ing every expression, in order to ascertain the literal meaning, 
and the spiritual ideas to which this meaning refers, much 
must be necessarily referred back to that Spirit by which 
these words were originally given ; and which alone can 
fully explain the deep things of God. 

For the sake of observing order, where the subjects have 
an evident distinction, it may be necessary to consider :— 

I. The Manner in which the Apostle approaches the Di¬ 
vine Majesty. 

II. The Persons who are the objects of His prayer. 

III. The Prayer itself in its several petitions. And, 

IV. The Doxology with which it is concluded. 




221 


I 


A. DISCOURSE ON EPHES. III. 14 - 21. 

I. The manner in which the Apostle approaches the Di¬ 
vine Majesty. This refers partly to the state of his mind; 
and partly to the posture of his body. 

1. The State of Jus mind. The Apostle was now in pri¬ 
son at Rome, and did not yet know how his trials might issue. 
By external circumstances, the mind is ever less or more af¬ 
fected ; and the loss of liberty must be always grievous, let 
the sufferings induced by it, be ever so unrighteously inflicted. 
It must have appeared to St. Paul, a very strange dispensa¬ 
tion, that he who had got a commission from God to preach 
the Gospel to the heathens, should, by his captivity, be ren¬ 
dered incapable of performing the work which his Master had 
given him to do !—But though his body is bound , his spirit is 
free. If he could not labour in the word and doctrine for the 
conversion of the heathen, he could write for the edification 
of the churches :—if lie could not preach in public, he could 
pray to his Father who saw in secret. Even in prison , he 
seemed to feel himself a free man; his spirit was unsubdued 
and unbroken; and although he saw and felt his bonds , yet 
he will not confess himself to be under the power of man; 
he is not the prisoner of the Jews, nor the bondman of the 
Romans; but, Paul the prisoner of the Lord. He looks 
through secondary causes to the First Cause—he knew that 
his enemies could not prevail against his liberty or his life, 
but by the permission of God—and as He permitted him to 
be thus tried, he was persuaded that his present circumstances 
were those in which he could bring most glory to his Sovereign 
and Master. His faith, his hope, his love, were in full exer¬ 
cise ; and each brought forth its respective fruit in abund¬ 
ance. He had the strongest confidence in his God ; a vigor¬ 
ous and invincible love to his Redeemer, and the Flock pur¬ 
chased by his blood ; and a hope that seemed to realize what 
it anticipated, that all should issue to the glory of God and 
the good of men. He had access to the Throne of glory; 
and he appeared to live not in a Roman prison, but in the 
heavenly Jerusalem; not on the confines even of Blessedness, 
but within the precincts of Heaven itself! That this state¬ 
ment is not too strong, hear his own solemn and energetic 
words, ver. 12. where speaking of Christ Jesus the Lord, as 
Mediator between God and man, he says—Ev a t%opuv t*:v 
atrcefptjTtccVjjcxt tjjv w potr&yuyviV tv yct7roiGvi(rt i, ha tjj? irtcrTt«o<; etvrov 

T 2 

•• 


* 


222 THE FAMILY OF GOD AND ITS PRIVILEGES : 

— Through whom we have this liberty of speech and this intro? 
duction, being led as by the hand to be introduced to the Divine 
Presence, with the fullest confidence of success, by the faith 
of Him. Nothing can exceed the mental persuasion, and full 
confidence expressed by the Apostle in these words. He saw 
God upon His Throne, as his Father and his Lord: he is in - 
troduced to the Divine Presence, by the only Mediator: he 
lifts up his face with joy, for his Father smiles upon him : he 
has liberty of speech—{ or his inmost soul hears.— What is 
thy petition , and what is thy request , and it shall be granted: 
in consequence, his mind, has the fullest persuasion of success, 
through faith in that Jesus who having given up His life a 
sacrifice for sin, is now the all-prevalent Mediator between 
God and man. On Him as the Saviour and Intercessor, he 
founds all his confidence; and through Him he sends forth 
all his desires into the bosom of that Father of the Spirits 
of all flesh, who is a stream of incessant Benevolence to all 
his intelligent offspring. This was the Apostle’s state of 
mind: and after considering it, we need not wonder at the 
astonishing prayer that succeeds. 

2. His spirit being thus prepared and excited, how d.oes it 
act upon his body, in bringing it forward to the Divine Ma¬ 
jesty? We already see him introduced, his soul full of con¬ 
fidence and reverence, and being ushered into the presence ot 
his King, he falls on his knees before him —I bow , says he, 
my knees unto the Father. 

The posture of the body in our approaches to God, is not a 
matter of trifling importance. We should ever consider the 
immense distance that is between the Creator and'the creature 
in point of dignity. His Nature is infinitely perfect, ours in¬ 
describably imperfect. The consideration of this may well 
inspire awe, accompanied with the highest respecO But He 
is not only infinitely exalted in His own nature, but He is our 
King, and we are His subjects•; He has given us His laws, 
and we are bound to obey them:—we have broken these laws, 
and traitorously rebelled against His authority :—we have 
admitted another Sovereign, His enemy and ours ! We have 
bowed down to his authority, and instead of living invariably 
to God’s honour and glory, we have given our hearts, our 
bodies, our souls, to the service of the arch rebel, the Chief 
of disorder and misrule, the dispenser of wretchedness and 


A DISCOURSE ON EPHES. III. 14 - 21. 223 

misery!—We have sinned against God and our own souls; 
how then shall we come before the Lord, and bow ourselves 
before the High God ? We should approach Him as criminals 
do their judge ; and especially when we see the perdition to 
wdrich we are exposed, with only one ray of hope penetrating 
the dense and insupportable gloom in which we are involved. 
With what reverence and humility, with what self-abasement 
and godly fear, and with what anxiety and mental energy, 
should we as criminals cry out, save. Lord , or we perish ! 
Heal our souls, for we have sinned against thee ! Blind and 
thoughtless, if not hardened, must that man be who rushes 
into the presence of God, as the horse does into the battle ; 
and how little different is he who uses an undue familiarity 
with his Maker, while urging his plea of God be merciful to 
me a sinner! The most holy aifd devout, when approaching 
the Divine presence, should never forget that they have sin¬ 
ned; and that though now they have boldness to enter into 
the Holiest, it is by the blood of Jesus ! 

But there is a wide difference between the Apostle and most 
common Christians. He was already reconciled to God, 
through the blood of His Son :—He was filled with the 
heavenly unction; he was deeply taught in the school of 
Christ. He had his instructions perfected in the third 
heavens; and in consequence, he taught wisdom among them 
that were perfect . He had long and close communion with 
God, and if any man might come with boldness to the Throne 
of Grace, it was a fortiori , the privilege of the Apostle of the 
Gentiles. But with all his boldness of access , and confidence 
by the faith of Jesus Christ , (v. 12,) we find him here on his 
knees before his heavenly Father.— The humblest posture we 
can ''use, is certainly the most suitable to saint or sinner. 
Kneeling is that which is allowed to express the greatest de¬ 
gree of humility, reverence, and respect. This is the posture 
of the Apostle ; and this is that which every Christian should 
use in such a solemn act as prayer. I know what a pious 
Prelate has said, “ In prayer I will always either stand as a 
servant to receive my Master's commands, or kneel as a sub¬ 
ject before my Prince .”—This may appear fine, and to ex¬ 
press a proper distinction : I must say, I cannot esteem it. It 
is neither the doctrine of his Church, nor of his Bible. It is 
a portion of Genevan practice, which Bishop Hall probably 


224 


THE FAMILY OF GOD AND ITS PRIVILEGES t 


imbibed with several exceptionable parts of a Genevan Creed. 
God’s commands we receive in His word :—when we come 
into His presence, it is not to receive His commands , but to 
ask mercy for the pardon of our sin, in breaking these com¬ 
mands ; and petition for grace to help us in time of need: 
—grace to enable us to act according to the commands which 
w r e have already received from His word. God says, Every 
knee shall how to Me ; Isai. xlv. 23, Rom. xiv. 11, Phil. ii. 10. 
Solomon kneeled on his knees , when addressing his Maker 
in behalf of the Church and people of Israel; 1 Kings xviii. 
54, 2 Chron. vi. 13. Ezra fell on his knees and spread his 
hands before God, when making intercession for the people ; 
Ezra ix. 5. 

Daniel kneeled on his knees three times a day and prayed; 
Dan. vi. 10. Peter fell down at Jesus' knees; Luke v. 8, 
and kneeled to make prayer when he raised Tabitha to life; 
Acts ix. 40. 

Stephen kneeled down when he was stoned, praying the 
Lord Jesus to receive his spirit ; Acts vii. 60. 

Paul, after his preaching at Ephesus, kneeled down and 
prayed with them all; Acts xx. 36. And at Tyre , he kneeled 
down on the shore and prayed; Acts xxi. 5. And this, doubt¬ 
less, was his common practice. And, to complete all evidence 
on this point, when Jesus, the Almighty Saviour, was in His 
last agony, He kneeled down and prayed , saying , Father , if 
thou he willing , remove this cup from mje !—And being in an 
agony , He prayed more earnestly; and His sweat was as it 
were great drops of blood falling down to the ground . Luke 
xxii. 41—44. After all these examples , which we may con¬ 
sider as so many precepts , should we not join with*the 
Psalmist, and in all acts of social and public worship, say, O 
come , let us Worship and how down; let us kneel before the 
Lord our Maker ! Psal. xcv. 6. 

I grant that a man may exercise the true spirit of prayer , 
in any posture; sitting , standing , or lying , when neither 
place nor opportunity can afford convenience for kneeling: 
but I contend, that, according to the Scriptures, in all our 
private and public addresses to God , we should kneel —-as 
the most suitable, the most humble, and the most becoming 
posture for persons who have nothing to bring—possess no 
merit—and who have every thing to receive from God’s mcr# 


A DISCOURSE ON EPHES. III. 14-21. 


225 


mercy. I ask, what can any man think of himself, who in 
his addresses to God, can either sit on his seat, or stand in 
the presence of his Maker and his Judge ?—Would he sit while 
addressing any person of a little more than ordinary respec¬ 
tability ? If he did, he would be reckoned extremely rude: 
Would he sit in the presence of the king of his own land? 
This he would not be permitted to do. Is God then to be 
treated with less respect than a fellow-mortal ? Surely not. 
Paul thought otherwise, and bows his knees before the Father 
of our Lord Jesus Christ. 

Having seen the manner in which the Apostle approached 
his heavenly Father, implied in the state of his mind , and 
manifested in the posture of his body , we come now, 

II. To consider the persons who were the objects of his 
prayer. They were the children of God- —the family of the 
Great Father. They were the saints at Ephesus — the faith¬ 
ful in Christ Jesus , ver. 2. Those who who had redemption 
in His blood, the forgiveness of sins, ver. 8. Those who, 
though once dead in trespasses and sins , God had quickened , 
or made alive , chap. ii. ver. 1 . So that they became fellow- 
citizens with the saints , and of the household, or domestics of 
God. Ib. ver. 19. And they were built up together for a 
habitation of God through the Spirit. Ib. 22. 

All these expressions shew that these were genuine Chris¬ 
tian believers—persons who had laid hold on the hope set be¬ 
fore them in the Gospel—who had been justified freely through 
the redemption that was in Jesus—had the constant witness 
of God’s Spirit in their souls, that they were quickened by the 
Spirit of their Head, and had passed from death unto life, and 
lived in God’s Church, as faithful domestics live in the house 
of their master. 

The religious character and spiritual state of the persons 
to whom the Apostolic Epistles are directed, should be care¬ 
fully considered, as this often throws much light on the phrase¬ 
ology of the Epistle itself; and without this, many passages 
may be misapplied and misinterpreted. As it was to a Church 
of God, bearing a very high spiritual character, that St. Paul 
sent this Epistle, the petitions in the following prayer, and 
the terms in these petitions, were in every sense applicable to 
those who were in a state of grace so advanced, and who 
earnestly desired to follow on to know the Lord. 
vol. i. 29 


226 THE FAMILY OF GOD AND ITS PRIVILEGES 

The Apostle views them as a part of the family of God; 
which he intimates, consists of two vast divisions; one, resi¬ 
dent in heaven, which we call the Church triumphant; and 
the other, sojourning upon earth, which we term the Church 
militant. 

Now, God has but one spiritual family; these two parts 
constituting the great whole. 

As the whole of the Israelitish Church or people, though 
they consisted of twelve distinct tribes, constituted but one 
family , because those twelve tribes w r ere the sons of the same 
father; so, all believers in Christ Jesus, being children of 
God, and heirs of the heavenly Canaan , are considered as one 
family. They are all, as the Apostle says, children of God , 
by faith in Christ Jesus. Gal. iii. 25. And because they arc 
sons , God hath sent forth the Spirit of His Son into their 
hearts , crying , Abba , Father. Galat. iv. 6. And they are de¬ 
nominated the brethren of Christ Himself—for, He that sane- 
tifieth , and they that are sanctified , are all of one ; for which 
cause He is not ashamed to call them brethren. Heb. ii. 11. 
Hence, as there is but one Father , there is but one family; 
whether the members of it be found under several names, 
scattered over the earth, or, having been faithful unto death, 
and having washed their robes and made them white in the 
blood of the Lamb, have been received into heaven, 

“ Far from a world of grief and sin, 

With God eternally shut in.” 

The Apostle does not say, of whom the families in heaven 
and earth are named, as if each formed a distinct household; 
but he says family , because they are all one, and of one. And 
he states that all this family is named —derives its origin and 
being from God, as truly as the twelve sons of Jacob, or the 
children of any other family, derive their name from him who 
is the father of the family. So the descendants of Jacob, sur- 
named Israel, were called Israelites; and believers in Christ, 
becoming children of God through faith in Him, are called 
Christians. This may be carried much higher : for, as God 
made of one blood all the nations of men to dwell on the face 
of the earth; and made but one human pair , through whom 
this blood should circulate—from which that generative in¬ 
fluence should proceed by which the successive generations of 


A DISCOURSE ON EPHES. III. 14 — 21 . 


227 


men should be propagated over the whole terraqueous globe; 
so, there is, properly speaking, but one human family , of 
which Adam and Eve were the progenitors; and God, the 
Father of the spirits of all flesh, the Head and Source. But 
the Apostle evidently refers here more particularly, to be¬ 
lievers in Christ , who are children of God by adoption 
through grace—are made partakers of the divine nature , and 
escape the corruption that is in the world. These form the 
household or family of God ; among whom He resides, and in 
whom He lives. To none others can the words of the prayer 
be applied ; nor are any others capable of receiving these 
blessings, till saved as those were; this bread is for the chil¬ 
dren —this strong meat belongcth to them that are of full 
age, even those who by reason of rise, have their senses exer¬ 
cised to discern both good and evil , Heb. v. 14:—such, then, 
are the objects of the Apostle’s prayer. 

III. We must now consider the prayer itself, in its several 
petitions. 

1. His first petition is, that they may have a great increase 
of spiritual strength:— That he would grant you according to 
the riches of Ms glory, to be strengthened with might by his 
spirit in the inner man , ver. 16. 

Man, by his fall, is reduced to a miserable state of spiritual 
imbecility. And of the fall, the Apostle produces this, as one 
of the sad consequences;—Rom. v. 6. for while we were yet 
without strength, in due time Christ died for the ungodly; 
for, a sinner as such, has neither strength to do the will of 
God, nor successfully to resist sin. Now, as our spiritual ad¬ 
versaries are numerous and potent, we need much power to 
resist and overcome them ; and, as the moral law is exceed¬ 
ingly extensive, pure, and holy, (and, under this law, be¬ 
lievers are created anew in Christ Jesus,) so we need, at all 
times, the mighty energy of God’s Spirit to enable us perfect¬ 
ly to love Him, and worthily to magnify His name. Such 
strength must be received from God. He is the fountain of 
might, and every energetic principle of action must be de¬ 
rived from Him. There are two ways in which the soul may 
receive an increase of mental energy. 1. By considerations, 
drawn by way of encouragement, from its present circum¬ 
stances—remembrance of past mercies, from the known 
goodness and mercy of God—from the truth of His promises, 


228 THE FAMILY OF GOD AND ITS PRIVILEGES I 

and His fidelity in fulfilling them. These things lead it to 
put forth the strength that it already possesses—to be a work¬ 
er together with God—to act on the principle already received. 
This is not so much a real accession of strength, as a farther 
and better use of that which God had before given. 

2. The second way in which the soul may be said to be 
strengthened is, by receiving an increase of the principle of 
might , so that it may have more power to act, than it pre¬ 
viously possessed. This is the thing here intended ; for the 
Apostle prays that they may be strengthened with might— 
hvccfAu KpccTcaaOiivxt —not merely that strength or excitement 
which a person may feel, while under strong encouragements 
to act; but a fresh or additional accession of the principle of 
power; so that he has might not only to resist , but to over¬ 
come and triumph: power not only to wish and desire to give 
God his whole heart, and labour against the strong man armed, 
(who, though he is not able to overcome the upright man, yet 
often brings down his strength in the day of battle,) but that 
might by which sin is dethroned, by which the adversary is 
not only chained, but cast out, and his goods spoiled. In a 
word, that might by which he is enabled to love God with all 
his heart, with all his soul, with all his mind, and with all his 
strength ; and his neighbour as himself. Thus, he has writ¬ 
ten on his heart, the two great commandments of the law—on 
which hang all the Law and the Prophets. 

Now, as might always implies an agent in which it resides, 
and from which it is put forth, the Apostle shews us here, that 
the might he prays for, comes from the Spirit of God; not 
merely a spiritual might communicated, but might, proceeding 
from its Fountain and Source, not by distant streams or ema¬ 
nations, but from the Holy Spirit itself dwelling in the soul: 
—That ye may be strengthened with might by his spirit in 
the inner man: and thus we find the might to proceed from 
the indwelling spirit: a might that works not merely in some 
particular mental faculty —but in the inner man—the man 
within us, that is, the soul, in all its powers and faculties. 
Every man is a compound being, he has a body and a soul. 
The outward man is that alone which is seen, and considered 
by men : the inner man is that which stands particularly in 
reference to God and eternity. The outward man is strength¬ 
ened by earthly food, by air, exercise, &c.; the inner man, 


A. DISCOURSE ON EPHES. III. 14 - 21. 229 

by spiritual and heavenly influence : knowledge, love, peace, 
and holiness, are the food of the inward man; or rather 
Jesus Christ, that Bread of life , that came down from hea¬ 
ven ; he that eateth this Bread, shall live and be strengthened 
by it. The soul is as truly fed, sustained, and nourished by 
heavenly food, as the body is by the earthly aliment suited to 
its nature. And the Holy Spirit of God must ever live in it, 
to afford it that nourishment, which is to produce the might 
by which it is to be strengthened. 

The Apostle prays that this might may be given according 
to the riches of God’s glory. —The measure that man uses in 
speaking of, and recommending the salvation of God, is like 
himself, narrow and scanty ,—In these things, man seldom 
has that liberal heart , that deviseth liberal things. It is the 
study of the major part of the Christian world, to find out, 
with how little grace they may escape hell, and get to heaven: 
the doctrine of entire holiness , is their abhorrence—they fear 
nothing so much as to be persuaded, that they may be saved 
from all sin in this life; but God’s thoughts are not as our 
thoughts, we are not straitened in Him, but in our own bowels. 
The Apostle who stood in the full liberty of the children of 
God, well knowing that he saves to the uttermost , prays that 
the Ephesians may receive that might, according to the riches 
of God's glory —according to the measure of His eternal ful¬ 
ness ; God’s infinite mercy and goodness, being the measure 
according to which we are to be saved. In giving alms, it is 
a generally received maxim, that every man should give ac¬ 
cording to his ability, and the necessities of the supplicant. 
It would be a disgrace to a king or a nobleman, to give no 
more than a mechanic or a peasant. God acts up to the 
dignity of His infinite perfections, He gives liberally —He 
gives according to the riches of His glory: i. e. all that the 
necessities of His creatures require. The supply is as great 
as the want —open thy mouth wide, and I will fill it. Let 
us not cease praying for the bounty, till God withholds His 
hand. 

We should remember, that we have many enemies, cun¬ 
ning and strong; many trials too great for our natural strength: 
many temptations which no human power is able success¬ 
fully to resist: many duties to perform, which cannot be ac¬ 
complished by the strength of man: therefore we need di- 

V 


230 THE FAMILY OF GOD AND ITS PRIVILEGES : 

vine strength: we must have might, and we must be strength¬ 
ened every where, and be every way fortified by that might: 
i. e. we must be mightily and most effectually fortified by the 
energy of the Holy Spirit. This is according to the riches of 
His glory; and he is glorified in dealing out such riches 
And let us remember, that what we receive is a free gift 
from God—it is His grant ; and it is His grant through 
Christ Jesus. We come, therefore, not to receive a debt, 
but a gift; a gift to us, though purchased by the Blood of 
the Covenant. 

2. The second petition is, That Christ may dwell in their 
hearts by faith. In this, as well as in chap. ii. 21. and in 
several other passages, the Apostle compares the Body or 
Church of true believers to a temple , which, like that of Solo¬ 
mon, is built up for a habitation of God , through the Spirit. 
Here, as Solomon did, at the dedication of the Temple at 
Jerusalem, 2 Chron. vi. 1. &c., Paul, having considered the 
Church at Ephesus completely formed, as to every external 
thing, with all the rudiments of every gift and grace, prays 
that God may come down and dwell in it. He may be con¬ 
sidered as now dedicating the Christian Church, that then 
was, and that ever should be, to God, and praying for those 
blessings which should ever rest on and distinguish it; and 
having knelt down after the example of Solomon, he invokes 
Him, to whom the first temple was dedicated, and who had 
made it a type of the Christian Church, to come down, and 
fill it with His presence. And, as there could be no indwell¬ 
ing of God, but by Christ, and no indwelling of Christ, but 
by faith, He prays that they may have such faith in Christ, 
as shall keep them in the constant possession of His pre¬ 
sence and love. God, in the beginning, made man to be His 
living Temple ; and while in a state of innocence and purity, 
He inhabited this temple; and when the temple became de¬ 
filed He left it. In the order of His eternal mercy, Christ, 
the repairer of the breach, comes to purify the temple, that it 
may again become a fit habitation for the God of glory; this 
is what the Apostle points out to the believing Ephesians, 
when praying that Christ might dwell, x*toi y.t)rai, might in¬ 
tensely and constantly dwell in their hearts by faith; for, that 
man’s heart which is not God’s house, must be a hold of 
every foul and unclean spirit; for Satan and his angels will 


A DISCOURSE ON EPHES. III. 14 - 21. 231 

endeavour to fill what God does not. We have already seen 
that Christ does not dwell in the heart, but by faith: that 
faith which receives him as the Saviour of the world, and 
the Saviour of the soul. The faith that receives him as Jesus , 
who is to save His people from their sins ; for he came to 
put away sin by the sacrifice of Himself; and to reconcile 
us to God by His incarnation and sacrificial death. On his 
constant indwelling, all our happiness and holiness depend ; 
and on this indwelling, the following blessings are to be 
founded. 

3. Thirdly, He prays that they may be rooted and ground¬ 
ed in love. E» xyx7c \j Eppt^&in'Yoi, xxt TeQetxeXuotxevot. Here 
is a double metaphor, one taken from Agriculture , the other 
from Architecture. As trees of God’s right hand planting, 
they are to be rooted in love; this is the soil in which alone 
the Christian soul can grow. Into the infinite love of God 
their souls were to strike their roots; and from this love, de¬ 
rive all that nourishment which is essential to their full 
growth; till they have arrived to their fulness of vigour, and 
by the genuine light and heat of the sun of righteousness, 
have their juices all properly concocted and dulcified, so that 
they may have the mind in them that was in Jesus, and as it 
is said below, till they are filled with the fulness of God. 
Sour godliness is not of Christ; but all fruit must be acid 
until ripened by the sun. Their leaves , their blossom , their 
fruit , must spring from this love. A healthy leaf is indicative 
of a healthy blossom; a healthy blossom is the forerunner of 
a healthy fruit; and a mature and wholesome fruit answers 
the expectation of the planter. It is the will of Christ that 
His followers should bear much fruit , and that this fruit should 
remain; for, every tree that bringeth not forth good fruit 
shall be hewn down , and cast into the fire. 

As a building, their foundation is to be laid in this love. 
God so loved the world , that He gave His only begotten Son , 
that they who believe in Him should not perish , but have ever¬ 
lasting life. Here is the ground on which alone the soul and 
all its hopes and expectations can be safely founded. This 
foundation cannot be shaken: and it is from this alone, that 
the doctrine of redemption flows to man ; and from this alone 
has the soul its form and comeliness. In this love , as its 
proper soil , it grows; on this, as its only foundation , it 


232 THE FAMILY OF GOD AND ITS PRIVILEGES : 

rests. These two expressions are often used proverbially, 
to signify a complete acquisition of some science, or point 
of knowledge ; so as to know both the theory and practice ; 
the principles , and the proper mode of application. So, to 
be rooted and grounded in love, is to know it thoroughly; to 
possess it wholly; to know its nature, to feel its power, and to 
bring forth its fruits. 

4. Fourthly, the Apostle prays that they may have a vast 
increase of saving practical knowledge. That ye may he able 
to comprehend with all saints, what is the breadth, and length, 
and depth, and height, ver. 18. The words Ivx e^c-^vnjre 
xxrxXxfi£t , which we translate, that ye may be able to com¬ 
prehend, are so exceedingly nervous, and full of meaning, 
that it is almost impossible to translate them. The first word, 
trx,vcry)Te, (from «|, intensive, and icr^va, to be strong,) signi¬ 
fies that they might be thoroughly able, having been strength¬ 
ened with might by God’s power. The second word, xxtx- 
^xfisrOxi, (from kxtx, intensive , and Xx^xva/, to take, catch, 
or seize on,) may be translated, that ye may fully catch , take 
in, and comprehend this wonderful mystery of God. For it 
requires a considerable preparation of the mind by such im¬ 
pressive teaching as the Spirit of God furnishes, to render 
the soul apt to take in, and comprehend these deep things of 
God. These are subjects that the carnal mind cannot com¬ 
prehend—they are spiritually known and discerned ; and 
God alone can strengthen the human intellect to conceive 
and duly apprehend them. What is the breadth, and length, 
and depth, and height. Here the Apostle still keeps up the 
metaphor, comparing the Church of God to a building. And 
as, in order to rear a proper building, constructed on scien¬ 
tific principles, a ground-plan and specification must be pre¬ 
viously made, according to which the building is to be formed 
—the Apostle refers to this; and such plan and specification 
must be thoroughly understood, before such a building can be 
erected. These believers were to be builded up, a heavenly 
house, a habitation of God through the spirit; and this must 
have its latitude, or breadth; its longitude, or length; its al¬ 
titude, or height; and its profundity , or depth. These things 
are easily understood when spoken of a material building; 
but what can he mean, when he speaks of the breadth , length , 
depth, and height of the love of God ?—Imagination can 


A DISCOURSE ON EPHES. III. 14 - 21. 233 

scarcely fancy any satisfactory mode of answering such a 
question.—Let us, however, try what help a literal examina¬ 
tion of these terms may afford. These four terms take in 
every thing relative to the computation of all solids or bodies.. 
Nothing more can be said of any substance. It has either 
length , without breadth or depth —or it has length and breadth , 
without thickness; or it has all these, length, breadth , and 
thickness. A mathematical point , has neither length, breadth , 
nor thickness —a mathematical line , has length , without 
breadth or thickness. And a simple surface may be said to 
have length, and breadth , without thickness. Depth and 
height are properly the same as thickness; but the former 
apply to the situation of a body, particularly a building, sig¬ 
nifying how deep the foundation goes below the surface of 
the ground on which the building appears to stand, and how 
high it reaches perpendicularly above that surface. If we 
hold, for example, a razor in a horizontal direction before our 
eyes, we can discern the edge as a line, to which we can as¬ 
sign neither breadth nor thickness . Hold the side of this in¬ 
strument in the same direction, and we can see a surface , or 
breadth , to which we can assign length and breadth , but we 
can perceive no thickness or depth. Turn the back of the in¬ 
strument to the eye in the same direction, and We can see the 
thickness , taken in opposition to the edge , where we could 
perceive length only. This rude example may be sufficient 
to give some satisfactory idea of these things to inexperienced 
minds. These terms, then, of breadth, length, depth, and 
height, express the whole affections, or essential properties of 
matter. No body or solid can have more than the three di 
mensions of length, breadth, and thickness; for height and 
depth are only relative terms to express depth, as we have 
seen before. 

Now, as these three terms express all the possible dimen¬ 
sions of matter, w r hen applied metaphorically to any subject, 
accident, or thing, of a moral or spiritual nature, they must 
signify the whole of that thing * either in respect to its nature, 
its properties, or its influence —and these, as far as they are 
knowable, perceptible, or communicable. Hence, the breadth, 
length, depth, and height of the love of God, signify the whole 
love of God, in its manifestations, operations, and effects. 
They mean the love that sent Jesus into the world—the love 
vol. i. 30 r 2 


234 THE FAMILY OF GOD AND ITS PRIVILEGES : 

that caused Him to taste death for every man—the love com¬ 
municated to the soul of man, and that destroys the hatred or 
enmity of the carnal mind—in a word, the love which renders 
all that receive it, unutterably happy in God, and obedieut 
even unto death:—the principle that produces all the moral 
good that is in the world, and that alone, through which the 
Christian Church has been illustrated by Martyrs. God is 
Love: and in this, an infinity of breadth, length, depth, and 
height, is included :—or rather, all breadth, length, depth, and 
height, are lost in this immensity. It comprehends all that 
is above , all that is below , all that is present , all that is past, 
and all that is to come. In reference to human beings , the 
love of God in its breadth , is a girdle that encompasses the 
globe , or a mantle in which it is wrapped up. Its length 
reaches from the eternal purpose of the mission of Christ, to 
the eternity of blessedness which is to be enjoyed by the 
pure in heart, in His ineffable glories. Its depth reaches to 
the lowest fallen of the sons of Adam; and to the deepest 
depravity of the human heart. And its height, to the infinite 
dignities of the throne of Christ. “ He that overcometh will 
I give to sit down w T ith Me upon My throne ; as I have over¬ 
come, and sat down with the Father, upon the Father’s 
throne.” Thus we see that the Father , the Son, and all true 
believers in Him, are to be seated on the same throne! this 
is the height of the love of God; and the height to which 
that love raises the souls that believe in Jesus! This love, 
in all these dimensions, is to be comprehended, laid hold on, 
and possessed by all those who are faithful unto death. They 
experience its influence, prove its efficacy, and enjoy its bless¬ 
edness through that duration that can never terminate ! O 
thou infinite and ineffable Being! what can the children of 
men render unto Thee for all Thy benefits ! In the presence 
of this subject we see a consistency in the apparent contra¬ 
dictory words of the poet:— 

Through all eternity to Thee, a joyful song we’ll raise, 

But O, eternity’s too short, to utter all thy praise. 

“ Behold what manner of love the Father hath bestowed on 
us, that we should be called the sons of God !”—“ Beloved, 
now are we the sons of God ; and it doth not yet appear 
what We shall be; but, we know, that when He doth appear 
we shall be like Him, for we shall see Him as He is.” Well 


A DISCOURSE ON EPHES. III. 14 —‘ 21 . 


235 


might both the Prophet and Apostle exclaim, “Eye hath not 
seen, nor ear heard, neither have entered into the heart of man, 
the things which God hath prepared for them that love him.” 
Isai. Ixiv. 4. 1 Cor. ii. 9. 

5. Fifthly. Having spoken of the Salvation of God, and 
prayed that they might be able to comprehend its breadth, 
length, depth, and height, he prays here, ver. 19, that they 
may know the love of Christ which passeth knowledge. 

God’s love is manifested in giving His Son Jesus Christ to 
die for a lost world: Christ’s love is manifested in His hu¬ 
miliation, taking our nature upon Him, suffering and dying in 
our stead, taking human nature in its first fruits into heaven, 
and ever appearing in the presence of God for us. It is only 
by the love of Christ , that we can know the love of God. The 
love of God to man, induced Him to give Christ for his Re¬ 
demption : Christ’s love to man, induced Him to give His life’s 
blood a ransom for his Salvation. The gift of Christ to man, 
is the measure of God’s love : the death of Christ for man, 
is the measure of Christ’s love. God so loved the world that 
He gave His only begotten Son—Christ loved us , and gave 
Himself for us. 

Rut, it may be asked, how can the love of Christ that 
passeth knowledge be known ? —Many have puzzled themselves 
with this question without real cause. There are two methods 
of solving it, at once both scriptural and rational. If we take 
the verb I know , in the sense in which it is frequently 

used in the New Testament, to signify I acknowledge , I ap¬ 
prove, I acknowledge with approbation; and the noun yv&xr*? 
knowledge , to signify comprehension , then the principal diffi¬ 
culty will be removed. “ That ye may acknowledge, ap¬ 
prove, and publicly acknowledge that love of Christ which 
surpasseth knowledge.” We can acknowledge and approve 
of that which may surpass our comprehension. We cannot 
comprehend God; yet we know that He is ; approve of, love* 
adore, and serve Him. In like manner, though we cannot 
comprehend the immensity of the love of Christ, yet we know 
that He has loved us, and washed us from our sins in His 
own blood : and we approve of and acknoioledgc Him as our 
only Lord and Saviour. In this sense we may very justly be 
said, to know the love of Christ which passeth knmoledge. 

But, although this be a very satisfactory solution, yet it is 


236 THE FAMILY OF GOD AND ITS PRIVILEGES i 

most probable that the word yviutris, gnosis, which we trans¬ 
late knowledge, signifies here, science in general; and particu¬ 
larly that science in which the Rabbins boasted ; and that, in 
which the Greeks greatly exulted. The former professed 
to have the key of knowledge, the secret of all Divine Myste¬ 
ries. The latter considered their Philosophers, and their 
systems of Philosophy, superior to every thing that had ever 
been known among men; and on this account reputed all 
other nations, Barbarians. They seem to have used the 
words yvao-is, gnosis, knowledge, and sophia, wisdom, 

as we do the word Humanities , for a complete .system of 
academical education; for a thorough knowledge of all that their 
Philosophers taught relative to learning in general, but par¬ 
ticularly in reference to the supreme good. When the Apos¬ 
tle prays that the Ephesians may know the love of Christ which 
passeth knowledge; he may refer to all the boasted know¬ 
ledge of the Jewish Doctors; and to all the greatly extolled 
science of the Greek Philosophers , For, to know, to under¬ 
stand, and experimentally feel the love of Christ, in point of 
satisfaction to the mind, and gratification to the soul, infinitely 
surpasses all other science; and especially that among the 
Greeks, so far famed, so loudly boasted, to which he seems 
here more particularly to refer. This love should be ac¬ 
knowledged, both in private and public, as that only which 
can make men happy, holy and useful: that alone which is 
the sum and substance of all Divine and useful knowledge; 
and without which, all knowledge, wisdom and learning, are 
pf no vital and lasting importance to the human soul. The 
Jews may require a sign, and the Greeks seek after wisdom, 
but the love of Christ which induced Him to take our nature 
upon Him, and suffer death in our stead, infinitely surpasses 
them all: and to know this experimentally, as far exceeds 
in true profit and blessedness, all human knowledge, whether 
in languages, sciences, or arts, as the attainments of an angel, 
are superior to those of an ape. 

The public acknowledgement of this love of Christ was re¬ 
quired from every Christian Convert—and this was made by 
every adult in coming to baptism. And it was from this public 
acknowledgement, that we have had confessors and martyrs in 
the Christian Church. To be able to make such an acknowledge¬ 
ment, was a full proof of the sincerity of the Convert , and of 


A DISCOURSE ON EPHES. III. 14- 21. 237 

the power of that grace, which through Christ crucified, lie had 
received. 

6. The Apostle concludes his prayer with, That ye might 
he filled with all the fulness of God , ver. 19. 9 hot 7rXypaQi)Te 
n 5 to 7rXr)pay.ot rov Oeov. Among all the great sayings 

in this prayer, this is the greatest. To be filled with God , 
is a great thing:—to be filled with the fulness of God , is 
still greater: —to be filled with all the fulness of God , is 
greatest of all. This utterly bewilders the sense and con¬ 
founds the understanding, by leading us at once to consider 
the immensity of God, the infinitude of His attributes, and the 
absolute perfection of each! But there must be a sense in 
which even this wonderful petition was understood by the 
Apostle, and may be comprehended by us—as we have al¬ 
ready found one, in which the love of Christ , that passeth 
knowledge , may be comprehended by genuine believers. 

Most people, in quoting these words, endeavour to correct 
or explain the Apostle , by adding the word communicable. 
But this is as idle as it is useless and impertinent. Reason 
surely tells us, that St. Paul would not pray that they should 
be filled, with what could not be communicated. The Apostle 
certainly meant what he said, and would be understood in his 
own meaning; and we may soon see what this meaning is. 

By the fulness of God , we are to understand, all the gifts 
and graces which He has promised to bestow on man, in or¬ 
der to his full salvation here , and his being fully prepared for 
the enjoyment of glory hereafter. To be filled with all the 
fulness of God, is to have the heart emptied of, and cleansed 
from all sin and defilement, and filled with humility, meekness, 
gentleness, goodness, justice, holiness, mercy, and truth; and 
love to God and man. And, that this implies a thorough emp¬ 
tying of the soul, of every thing that is not of God, and leads 
not to Him, is evident from this, that, what God fills, neither 
sin nor Satan can fill; nor in any wise occupy. For, if a 
vessel be filled with one fluid or substance, not a drop or par¬ 
ticle of any other kind can enter it, without displacing the 
same quantum of the original matter, as that which is after¬ 
wards introduced. God cannot be said to fill the whole soul, 
while any place, part, passion, or faculty, is filled, or less or 
more occupied, by sin or Satan : and as neither sin nor Satan 
can be where God fills and occupies the whole, so the terms 


238 


THE FAMILY OF GOD AND ITS PRIVILEGES : 


of the prayer state, that Satan shall neither have any dominion 
over that soul, nor being in it. A fulness of humility pre¬ 
cludes all pride —of meekness, precludes anger —of gentle¬ 
ness ■, all ferocity — of goodness, all evil —of justice , all injus¬ 
tice — of holiness , all sin —of mercy , all unkindness and re¬ 
venge —of truth , all falsity and dissimulation: and where 
God is loved with all the heart, soul, mind, and strength, 
there is no room for enmity or hatred to Him, or any thing 
connected with Him ; so, where a man loves his neighbour as 
himself, no ill shall be worked to that neighbour; but on the 
contrary, every kind affection will exist towards him, and 
every kind action , as far as power and circumstances can per¬ 
mit, will be done to him. Thus, being filled with God's ful¬ 
ness, will produce constant, pious, and affectionate obedience 
to Him, and unvarying benevolence towards one’s neighbour, 
i. e. any man, any and every human being :—such a man is 
saved from all sin ; the law is fulfilled in him, and he ever 
possesses and acts under the influence of that love to God and 
man, which is the fulfilling of the law. 

It is impossible, with any scriptural or rational consistency, 
to understand these words in any lower sense ; but how much 
more they imply, (and more they do imply,) who can tell! 

As there is no end to the merits of ' Christ incarnated and 
crucified; no bounds to the mercy and love of God; no let or 
hindrance to the Almighty energy and sanctifying influence 
of the Holy Spirit; no limits to the improvability of the hu¬ 
man soul; so, there can be no bounds to the saving influ.- 
ence which God will dispense to the heart of every genuine 
believer. We may ask and receive, and our joy shall be full! 
Well may we bless and praise God, “ who has called ns into 
such a state of salvationa state in which we may be thus 
saved ; and by the grace of that state, continue in the same to 
the end of our lives ! 

As sin is the cause of the ruin of mankind, the Gospel sys¬ 
tem, which exhibits its cure, is fitly called good news, or glad 
tidings: and it is good news, because it proclaims Him who 
saves His people from their sins ; and it would indeed be 
dishonourable to that grace, and the infinite merit of Him who 
procured it, to suppose, much more to assert, that sin had 
made wounds which it would not heal. Of such a triumph, 
Satan shall ever be deprived. 


A DISCOURSE ON EPIIES. III. 14-21. 239 

IV. The Doxology. — Now unto Him.— The Apostle having 
finished his short, but most wonderfully comprehensive and 
energetic prayer, brings in his doxology, or form of praise ; 
giving thanks to Him, from whom all blessings come, and to 
whom all praises are due. 

There is a dignity here in the use of the pronoun instead 
of the noun ;— Him :—there is a similar mode of expression 
in the conclusion of the Epistle to the Romans, chap. xvi. 
25. “ Now, to Him that is of power to establish you.”—And 

in the conclusion of the Epistle of Jude , ver. 24; “ Now, unto 
Him who is able to keep you from falling,” &c. So here, 
“ Now, unto Him that is able to do exceeding abundantly 
above all we ask or think.” He does not say, unto the Lord 
—unto God —unto the Creator, &c. but Avru, to Him —that 
Being of Beings—that Cause of all causes : that eternal 
Fountain of all perfection and excellencies—that Source of 
innate, eternal goodness—or, as Cicero in one place expresses 
it, illud inexprimabile, that ineffable entity, which no name, 
no attribute, can worthily define or express.—That Being of 
which the Apostle had already said so much , from whom he 
had prayed for so much, and who was able to do all that he 
had asked for, and infinitely more—unto this Being alone, 
endless praises are due, and to Him alone, they shall be for 
ever ascribed. In every approach to the Majesty of God, we 
should endeavour to conceive aright of His Nature, and of 
our obligations to Him. The Apostle elsewhere tells us that 
He is a consuming fire —and commands us to worship Him 
with reverence and godly fear —and it is only through His in¬ 
comprehensible goodness that we are permitted to approach 
His Throne. See what has been said on ver. 14. We 
should also have a becoming sense of our obligation to Hi^i: 
praise springs from gratitude; gratitude from a sense of obli¬ 
gation ; obligation from a sense of benefits received: and this 
sense of benefits received, will be in proportion to the magni¬ 
tude of the benefits, and the sense we have of our own unwor¬ 
thiness. —But to return to the Doxology itself. 

Having considered the magnitude of the benefits which he 
asks of God in behalf of the believers at Ephesus, he is led to 
view Him in His unlimited power , that he may appear to be 
justified in the extensive petitions he has made. Who can 
overthrow the power of sin , but God ! 


240 THE FAMILY OF GOD AND ITS PRIVILEGES : 

Who can pardon its guilt , but God ! 

Who can cleanse the human heart from all unrighteousness , 
but God ! 

Who can raise a body that is dead because of sin, from 
death and corruption, but God ! 

Who can endue it with immortality , unite, it to its proper 
Spirit, but God! 

And who can bring both to His own everlasting glory, there 
to dwell eternally, but God ! 

And what being can do all these things, but He who pos¬ 
sesses Almightiness, or unlimited power! 

The Apostle meets all such inquiries as these with unto 
Him who is able. —Can your God do all these things ? Yes, 
says the Apostle, these, and more — morq abundantly than all 
these —yea, above all that we can ask or think. This at once 
settles every objection, silences all doubt, and prepares the 
soul to meet and claim the promises with strong and implicit 
faith. 

When the two blind men came to Jesus, in order to be re¬ 
stored to sight, He saw the necessity of asking them, Believe 
ye that I am able to do this . Matt. ix. 28. Even God puts 
not forth His strength to work such miracles of grace, till 
faith has received a full conviction of His ability to do them. 
Let any man search his own heart, and he will lind, that al¬ 
though in a general way, he believes that God is Almighty , 
yet he entertains many doubts relative to His ability to do 
these works, especially to cleanse the soul from all sin in this 
life —most men believe it to be morally impossible. And 
hence, whatever may be the promises of God, it has become 
an article in most creeds, that, no man can be saved from all 
sin on this side death and the grave.” In reference to this 
point, let us consider the subject of God’s potency. 

Every attribute of God is equal. Each is infinite, eternal, 
unoriginated, and without bound or limit. Such is the potency 
of God—it can do all things that do not imply absurdity or 
contradiction —rt can do any thing, in any way it pleases \ 
and it can do any thing when it pleases: and it will do any 
thing, that is necessary to be done, and should be done, when 
it ought to be done, and when th£ doing of it will most mani¬ 
fest His own glory: and His glory is chiefly manifested in 
promoting the happiness , and saving the souls of men. These 


A DISCOURSE ON EPHES. III. 14 - 21. 241 

positions are self-evident, and have their reason in the perfec¬ 
tions, and especially, in reference to us, in the goodness of 
the Divine Nature. 

It is granted, that sin has a mighty power :—and that Sa¬ 
tan, who arms himself with the vile affections of man, and 
rules in the uncleanness of the heart, has a mighty power also. 
But what is power, howsoever great, howsoever malevolent . 
howsoever well circumstanced, to accomplish the purposes of 
its malevolence, when opposed by infinite potency! All power 
must originally emanate from God. Power, in the above 
sense, must be lodged in, and be exercised by, some intelligent 
being. Now, all such beings, as well as others, must be de¬ 
pendent on Him, who is the Fountain whence they "were de¬ 
rived. Hence, they can neither exist nor act but as He wills, 
or permits: and hence, it is evident He can at any time coun¬ 
teract, or suspend, or destroy all exertions, of all finite beings. 
Therefore, be the power of sin and satan what it may, this 
can be no objection against tjie destruction of sin in the heart 
of man. He is able to do this. And, if it be to His glory 
as God ; if it be to the glory of His grace as Saviour ; if it 
be to the perfection and happiness of His intelligent creature; 
if He have made it the duty of that creature to be or do at all 
times, what he can neither be nor do while his heart is sinful 
—and none but God Himself can remove and destroy that sin¬ 
fulness ;—hence we powerfully infer, that God will do this 
thing, if that intelligent creature apply to Him as commanded 
by Him who is able to save to the uttermost— i. e. in every 
degree, and in all times. Now, God has commanded men to 
be at all times holy as He is holy. At all times to love Him 
with all their heart, soul, mind, and strength—to give Him 
their hearts—to worship Him in the beauty of holiness; and 
to do His will on earth as it is done in heaven. And does 
He not know, that all these are utterly impossible to man 
while under the power, guilt, and pollution of sin? If, 
then, it be their duty to be and do all that is mentioned above, 
(and who will deny this ?) then it must be His will to break 
the power, pardon the guilt, and cleanse the heart from the 
infection of sin. And if it be His will, His power can exe¬ 
cute the purpose of that will, and His goodness, from which 
springs this will, will induce Him to exert His power that the 
thing may be done, and the creature be restored to the image 
VOL. i. 31 x 


242 THE FAMILY OF COD AND ITS PRIVILEGES 1 

of God , in which he was originally created, and from which 
he has fallen. For this very end, Jesus Christ came into the 
world—He was manifested that He might take away our sins 
—that He might destroy the works of the devil—that He 
might deliver us out of the hands of our enemies, so that we 
might serve Him in righteousness and true holiness, without 
fear, before Him all the days of our life. In a word, that we 
might be emptied and cleansed from all sin, and be filled with 
all the fulness of God. 

This will appear still more evident, from the following 
words :—He is able to do exceeding abundantly above all — 
TrcivTot 7 roit)o-ott v7rep ex.7T£pi otov —words similar to some with 
which we have already met in this prayer; words that can¬ 
not be translated but by periphrasis. God is Omnipotent, 
therefore He is able to do all things, and superabundantly , 
above the greatest abundance —(and who can doubt this, 
who has any rational or Scriptural views of His power and 
His love ?)—above all that we ask or think . This refers to 
the knowledge we have of our wants, and the desire we feel 
to have them supplied. When, on the conviction that our 
hearts are deceitful and desperately wicked, (and what heart 
is otherwise till God cleanse it ?) we think —deeply reflect on 
our state ; and by thinking and reflecting, see the provision 
that God has made for our salvation;—then we shall ask the 
blessings we need, in proportion to the evidence we have of 
the willingness and ability of God to supply these wants. 
Now, what does all this imply? 

We can ask every good of which we have heard—every 
good that God has promised in His word :—and we can think 
of and imagine goods and blessings beyond all that we have 
either seen, heard, or read of:—yea, we can imagine good 
things and enjoyments to which it is impossible for us to give 
a name:—we can go beyond the limits of all human descrip¬ 
tions :—we can imagine more than even God Himself has 
specified in His Word; and can feel no bounds to our imagi¬ 
nation of good, but impossibility and eternity ! And, after 
all, God is able to do more exceeding abundantly above all that 
we can ask or think —and His ability here, is so necessarily 
connected with His willingness , that the one indisputably 
implies the other:—-for, of what consequence would it be to 
tell the Church of God, that He had power to do so and so, 


A DISCOURSE ON EPHES. III. 14—21. 243 

if there was not implied an assurance that He will do what 
His power do, and what the soul of man needs to have 
done ? 

To make this more impressive, and to excite the greater 
confidence, fhe Apostle adds, according to the power that 

Worketh in US - xutoc tjjv JvvctfAiv, ryv evepyev/uevtiv ev y\^uv. As 

if he had said, “ All that He can do, and all that He has pro¬ 
mised to do, will be done according to what He has already 
done by that power, which strongly —with great energy — 
worketh in us.” This power acts with energy in our hearts, 
expelling evil, purifying and refining the affections and de¬ 
sires, and implanting heavenly dispositions—transfusing its 
own Divine nature through our souls in proportion as we 
credit the promises, shake ourselves from the dust, take up 
our cross, abstain from every appearance of evil, and exercise 
the grace we have already received. Let no man expect more 
grace , who is not using that which has already been confer¬ 
red upon him; and let none expect that God will purify his 
heart, while he is knowingly indulging any of its evil propen¬ 
sities. When first convinced of sin, we hated and fled from 
it, and sought God in every means of grace: nothing could 
satisfy our souls but a sense of God’s pardoning mercy through 
Christ; we sought, and we found. Now, according as God 
then worked in us, and we were workers together with Him, 
so will He work, and we by faith must work with Him in the 
purification of our souls. By faith and prayer we work to re¬ 
ceive : by His Almighty energy, He works in us to destroy 
evil. We know how we were brought to the knowledge of 
God through Christ—we had forgiveness through His Blood 
—this was applied to our souls by His Spirit:—it is the 
same Blood that cleanses from all sin—and its efficacy is ap¬ 
plied by the same Spirit. We were justified by faith , we 
are to be sanctified through the same—this was the way in 
which He saved of old; whether Jews or Gentiles, he put no 
difference, purifying their hearts by faith, and giving them the 
Holy Ghost. 

Unto Him be glory in the Church. —The Apostle, having 
pointed out this Supreme Being as possessed of unlimited 
power and goodness, ever disposed to give more than we can 
desire or deserve, ascribes to Him that honour, which to Him 
alone is due. 


244 THE FAMILY OF GOD AXD ITS PRIVILEGES t 

To Him be glory .—The word Ao%x, which the Apostle 
uses here and in many other places of his Epistles, is difficult 
to explain; but we see at once, that it must imply such ac¬ 
knowledgements of the power, holiness, justice, mercy, truth, 
and goodness of the Divine Being, as are at once indicative 
and expressive of His infinite excellencies; our dependence 
upon Him as the only Source of perfection and goodness; 
and our gratitude to Him for the benefits we have already re¬ 
ceived. The word dojtxga, signifies to make luminous , illus¬ 
trious , splendid , eminent , glorious , &c. Hence, a circle of 
rays round the head is called a glory , i. e. splendour, intense 
brightness, &c. Now, we may be said to give glory to God, 
when we exhibit , in the clearest light , and in the most im¬ 
pressive manner we can, the various excellencies of our God 
and Father; and when we do this so that by our example 
others are led to esteem, adore, and put their trust in Him, we 
glorify Him by shewing forth the glory of His various attri¬ 
butes —telling forth how effectually He teaches, how power¬ 
fully He upholds, how mercifully He saves, and how kindly 
He supplies all our wants, succours us in distress, stands by 
us in difficulties, defends us in dangers, guides us by His coun¬ 
sel, and promises at last to receive us into His endless glory. 
By recollecting these things, we may be said to excite our 
own gratitude towards Him; and thus encourage ourselves to 
trust more in Him, to love Him more reverently, and serve 
Him more faithfully. This glory , the Apostle orders to be 
given in the Church —that is, in the assemblies of true be¬ 
lievers—of those who have felt the mighty workings of His 
spirit—who know the grace of God in truth. They who 
have tasted the goodness of God can best estimate that good¬ 
ness—they, in whose hearts Christ dwells by faith, can best 
praise Him for pardoning mercy and sanctifying grace. In 
the Church , God should be glorified : and it is not by what is 
generally termed singing His praise , and to His glory; 
(which, by the way, is very seldom done, by those who make 
a profession of doing it;) but by speaking of His work on the 
souls of men; proclaiming His doings among the people; 
making mention that His Name is exalted. God receives 
most glory in those churches, or Christian assemblies, where 
the fulness, freeness, and universality of His salvation are held 
forth—where His grace that bringeth salvation to all men, is 


A DISCOURSE ON EPHES. III. 14 - 21. 245 

exhibited; and where a complete redemption from all sin in 
this life (like that pointed out by the Apostle in the preceding 
verse) is explained, illustrated, defended, and pressed home 
by powerful exhortation on the souls of the people. How 
little glory does God get from those, who exhibit His sove¬ 
reignty, to the utter discredit of His justice , mercy , and love 
—-who inform the world “ that He is more glorified by sav¬ 
ing two than by saving ten thousand! —that He beholds a 
very small few with everlasting love ; and so, infallibly pro¬ 
vides for their salvation ; while He beholds millions of mil¬ 
lions, with an eternal aversion and hatred, dooming them, 
while unborn, to everlasting perdition, without ever furnishing 
them with the slightest means of escape.” Let such know that 
God is as sovereign in His mercy as in His justice— that ha¬ 
tred to man exists not in Him; and that He is a sovereign 
everlasting Fountain of love and compassion to every human 
soul; that through this, He gave his Son Jesus to die for the 
sin of the world ; who, in that dying, tasted death for every 
man ; and let such learn, (for it appears they know it not,) 
that His Blood cleanseth from all unrighteousness. 

In these things God is glorified: —in the churches where 
these truths are exhibited, God is honoured. In such dis¬ 
plays of God and His works, all His attributes blaze forth in 
full splendour and harmony: while on the opposite system, 
one excellence is wounded by another; justice and mercy 
never meeting together; righteousness and peace never kiss¬ 
ing each other. I refer here principally to that horrible cari¬ 
cature of the Sovereignty of God, by Elisha Coles —a work 
which has made several Socinians and Deists, but never yet, 
one genuine Christian. Such a work can draw no man to 
God; but may well affright many from Him. See Mr. 
Sellon’s Answer to him, 

But this glory is to be offered in the Church by Christ 
Jesus. This may be easily understood, for it is by Christ 
Jesus that the glory of God has been revealed to the world— 
by Him, the worlds were made— by Him, man was redeemed 
—through Him, God meets with, visits, and saves man— in 
Him, was God the Father, reconciling the world to Himself 
—and in Him, dwelt all the fulness of the Godhead bodily. 
For Him, and by Him, and through Him, are all things: He 
is the only Mediator between God and man. Through Him 

x 2 


246 THE FAMILY OF GOD AND ITS PRIVILEGES ! 

alone, can we approach to God, and through Him alone, will 
God receive our prayers and praises. He that cometh unto 
the Father through Him, shall in no case be cast out. 

This saving of man by Christ, and bringing glory to God, 
through Him, is not to be a limited or transient work. The 
Patriarchal system lasted only about two thousand years : 
—the Mosaic system belonged principally to the Jews, and 
was to be in force only till the Messiah should come, and 
then to give place to the Christian dispensation: —thus, hav¬ 
ing lasted about two thousand years more, it was abrogated 
also, but the Christian system is to endure throughout all 
ages—etf Trccroti ras yenas, through all succeeding generations; 
that is, while the race of human beings continues to exist oil 
the face of the earth. The Patriarchal dispensation , was 
initial and imperfect: the Mosaic dispensation was typical 
and representative: the Christian dispensation was the com¬ 
plement or perfection of the whole ; hence, it is to last for 
ever . Being perfect, it needs no addition : being the com¬ 
pletion of all that preceded, and the fulfilment of all that was 
promised—and all was promised, that man needed for his 
present and eternal happiness—it is to be succeeded by no 
other. It fully exhibits Him who w r as to come ; and hence, 
we are to look for none other. A fuller Revelation cannot 
be made to man of what is necessary to his happiness and 
perfective of his being: for it is impossible for the human 
soul to receive or wish for more than is here promised. By 
the preaching of this Gospel of the grace of God, the Church , 
the Congregation of true believers, is to be preserved on the 
earth ; and in that Church, Jesus Christ is to be proclaimed 
as the full, sufficient, and only Saviour: and through the 
preaching of this Christ, souls are to be converted from sin to 
holiness ; and through this , God the universal Father and 
Lord, is to be incessantly glorified. But the effects of this 
salvation given to man, are not to be confined to the limits of 
time. They are to last to eternity ; and God to eternity be 
glorified for them ; and therefore the Apostle adds, World 
without end — rov atm os rav aimm, Of the age of ages —or, 
the duration of durations —that duration which is infinitely 
beyond all that can be measured, or marked by the revolution 
of the heavenly bodies : in a word, ETERNITY—where 
there shall be no more time, no more change—where sorrow 


A DISCOURSE ON EPIIES. III. 14 - 21 247 

and sighing shall be no more : for it is that eternal Sabbath 
or Rest that is reserved for the People of God. 

The song of praise to God, through Christ, begun on earth, 
and protracted through all the generations of men, till the end 
of time, shall be continued in heaven by those, who, having 
here received the Salvation of God, and continued faithful 
unto death, in the resurrection of the Just are taken to that 
ineffable glory, where, being like Him, they shall see Him as 
He is ; and being raised to His right hand, have fulness of 
joy, and pleasures for evermore : in which state, aeras, limits, 
and periods, are absorbed in one eternal Duration. 

It is in vain to attempt to describe this state: when we 
say, that in it there is no sin, we at once see that in it there 
can be no pain, no misery , no death. From it all evil is 
absent, and in it all good is present. There the introduction 
of evil is impossible : and there, the loss of good is equally so. 
The time of probation is only on earth : the day of trial with 
the blessed, is for ever ended; and now they are in that 
state in reference to which their probation existed. This du¬ 
ration we often express by, world without end, i. c. the world , 
or state, that has no end. Sometimes by, for ever and ever — 
that is, one ever or duration, that is endless, succeeding one 
that has ended. And sometimes by a yet more forcible expres¬ 
sion,— for evermore: that is, for ever —through the whole 
lapse of time; and more —the unlimited duration that shall 
succeed it. All these are phrases which labour to express 
what is at once both ineffable and inconceivable. 

The Apostle concludes the whole with Amen, the common 
seal to all such instruments as this, Amen, signifies he 
was faithful and true ; and the use of it here refers at once to 
God, to whom the prayer is offered, and from whom all those 
blessings came ; and also to the truth and stability of the 
promises relative to the salvation mentioned here, and the 
glory that should follow. Amen —so be it; so let it be ! 
and, so it shall be ; for all the counsels of God are faithfulness 
and truth ; and not one jot or tittle of His promise has failed 
from the foundation of the world to the present day; nor 
can fail, till mortality be swallowed up of life ; and the more 
have succeeded the ever, and God, in His eternity be the 
Centre, in which all Holy Spirits shall infinitely rest. 

Therefore, to God the Father, the Son, and the Holy Ghost, 


248 


THE FAMILY OF GOD AND ITS PRIVILEGES : 


be glory, dominion, power and thanksgiving, now, henceforth 
and for ever, Amen and Amen. 

From God we came, and to God we shall return. 

CONCLUSION. 

With such a portion of the word of God before us, how 
can we be said to credit conscientiously the doctrines of 
Christianity, and live satisfied with such slender attainments 
in the Divine Life ? Can any person who pleads for the 
necessary and degrading continuance of in-dwelling sin , be¬ 
lieve what the Apostle has written?—Can we who profess to 
believe it, be excusable, and live under the influence of any 
temper or passion that is alien to the mind of Christ ? Will it be 
said in answer, “ This is only a prayer of the Apostle, and con¬ 
tains his wish from the overflowings of his heart, for the 
spiritual prosperity of the Ephesian Church.”—I ask farther, 
was the Apostle inspired or not, when he wrote this prayer ? 
—If he were not inspired, this prayer makes no part of 
Divine Revelation; if he were inspired, every petition is tan¬ 
tamount to a positive promise: for, what God inspires the heart 
to pray for,that God purposes to bestow: and if this prayer, thus 
given by inspiration, be given not merely for the comfort of the 
Church at Ephesus, but for the Christian Church in general; — 
then it is his will that all these blessings should be enjoyed by 
His followers in every age and nation : and the prayer is, that 
Christ would dwell in their hearts,—that they should be filled 
with all the fulness of God; and that He would do more abun¬ 
dantly for them than they could either ask or think. And as the 
prayer is not in reference to gifts to be given in the eternal 
world , does it not necessarily follow, that he prays for their 
deliverance from all sin, inwfrrd and outward , in this life ? 
Can any man expect to be saved from his inward sin, in the 
other world? None, except such as hold the Popish anti- 
scriptural doctrine of purgatory. But this deliverance is 
expected at death.—Where is the promise that it shall then be 
given ? There is not one such in the whole Bible !—and to 
believe for a thing essential to our glorification, without any 
promise to support that faith in reference to the point on which 
it is exercised, is a desperation that argues as well the absence 
of true faith, as it does of right reason. Multitudes of such 


A DISCOURSE ON EPIIES. III. 14 - 21. 249 

persons are continually deploring their want of faith, even 
where they have the clearest and most explicit promises; 
and yet, strange to tell, risk their salvation at the hour of 
death, on a deliverance that is no where promised in the 
Sacred Oracles ! “ But who has got this blessing ?”—Every 

one who has come to God in the right way for it. “ Where 
is such a one ?”—Seek the blessings as you should do, and 
you will soon be able to answer the question. “ But it is 
too great a blessing to be expected.”—Nothing is too great 
for a believer to expect, which God has promised, and Christ 
has purchased with his Blood. “ If I had such a blessing, 
should not be able to retain it.”—All things are possible 
to him that believeth. Besides, like all other gifts of God, 
it comes with a principle of preservation with it—and upon all 
thy glory, there will be a defence. “ Still, such an unfaithful 
person as I, cannot expect it.”—Perhaps the infidelity you 
deplore, came through the want of this blessing:—and as to 
^ worthlessness, no soul under heaven deserves even the least 
of God’s mercies. It is not for thy worthiness that He has 
given thee any thing, but for the sake of His Son. You can 
say, “ When I felt myself a sinner, sinking into perdition, 
I did then flee to the Atoning Blood, and found pardon—but 
this sanctification is a far greater work.”—NO—speaking 
after the manner of men, justification is far greater than sanc¬ 
tification. When thou wert a sinner, ungodly, an enemy in 
thy mind by wicked works, a child of the devil, an heir of 
hell—God pardoned thee, on thy casting thy soul on the merit 
of the great Sacrificial Offering—thy sentence was reversed— 
thy state was changed—thou wert put among the children— 
and God’s Spirit witnessed with thine that thou wert His child. 
What a change! and what a blessing! What then is this 
complete sanctification ? —It is the cleansing of the blood that 
has Hot been cleansed —It is washing the soul of a true be¬ 
liever from the remains of sin—It is the making one who is 
already a child of God, more holy, that he may be more 
happy, more useful in the world, and bring more glory to his 
Heavenly Father ! Great as this work is, how little humanly 
speaking is it, when compared with what God has already 
done for thee ! But suppose it were ten thousand times 
greater, is any thing too hard for God ? Are not all things 
possible to him that believes ? And does not the Blood of 
vol. i. 32 


250 THE FAMILY OF GOD AND ITS PRIVILEGES. 

Christ cleanse from all unrighteousness? Arise then, and be 
baptized with a greater effusion of the Holy Ghost, and wash 
away thy sin, calling on the name of the Lord. 

“ Almighty God, unto whom all hearts be open, all desires 
known, and from whom no secrets are hid: Cleanse the 
thoughts of our hearts by the inspiration of Thy Holy 
Spirit, that we may perfectly love Thee, and worthily mag¬ 
nify Thy holy name, through Christ our Lord. Amen.”— 
Collect for the Communion Service . 














SERMON XIY. 





THE DIFFERENT METHODS WHICH GOD HAS 
USED TO BRING MEN TO THE KNOWLEDGE 
OF HIMSELF. 


PSALM xix. ver. 1—8. 

1. The heavens declare the glory of God, and the firmament sheweth his handy work. 

2. Day unto day uttereth speech, and night unto night sheweth knowledge. 

3. There is no speech nor language where their voice is not heard. 

4. Their line is gone out through all the earth, and their words to the end of.the 

world: in them hath he set a tabernacle for the sun. 

5. Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong 

man, to run a race. 

6. His going forth is from the end of the heaven, and his circuit unto the ends of it; 

and there is nothing hid from the heat thereof. 

7. The law of the Lord is perfect, converting the soul: the testimony of the Lord is 

sure, making wise the simple. 

8. The statutes of the Lord are right, rejoicing the heart: the commandment of tha 

Lord is pure, enlightening the eyes. 


It may be deemed a fortunate coincidence when those 
portions of Sacred Writings, which are appointed by our 
Church for the Sabbaths, or other solemnities of the year, 
are found to contain pointed reference to charitable or bene¬ 
volent institutions ; which were not even contemplated when 
our Reformers selected those portions, and ^assigned them 
their respective places in the calendar. This is the fourth 








252 god’s methods of revealing himself to men : i 

clay of the month; and the first Psalm appointed for the 
morning of 'this day, is the xixth, out of which I have read 
the preceding verses: and on this day, the annual appeal in 
behalf of one of the greatest of the numerous benevolent insti¬ 
tutions of this country, (the Methodists’ Missionary Society,) 
is appointed to be made. A Society that has for its object 
the illumination of the whtfle world, by sending the everlast¬ 
ing Gospel to every nation, and people, and kindred, and 
tongue—a subject predicted by the royal Psalmist, in words 
too plain and appropriate to be misunderstood : and which, in 
application to this or such like institution, was not thought of 
by our ancestors; nor the appointment of this day, in refe¬ 
rence to this Scripture, contemplated by the managers of the 
institution. May the coincidence be hallowed to the grand 
object of this Society! and may we take encouragement from 
the text to proceed in this excellent work, with a steady pace 
and a liberal hand ! 

This Psalm, which is one of the most beautiful and noble 
compositions in this extraordinary Book, seems intended to 
shew the means which God employs to teach the knowledge 
of Himself to the whole human race, and His gracious designs 
towards them: and also contains a prophetic declaration of 
the‘diffusion of His Gospel over the habitable world, in these 
latter times ; so that the earth shall be as literally and ef¬ 
ficiently filled with the glorious light and influence of the 
healing rays of the Sun of Righteousness , as it is by the 
light and heat of the natural sun. 

To assert this from such a portion of Scripture, would ap¬ 
pear hazardous and disputable, unless it could be supported by 
some other portion, evidently giving this direction and mean¬ 
ing; and plainly shewing that such was the design of the 
Prophetic Spirit. 

That such was the intention of the Prophet, is proved by a 
quotation from this Psalm, by the Apostle Paul, who, consider¬ 
ing what God was doing in his own day, to enlighten both 
Jews and Gentiles, quotes verse 4, “ Their line is gone out 
through all the earth, and their wmrds to the end of the world,” 
Rom. x. 18.; in which he evidently compares the preaching 
of the Gospel of Christ to the sun shining upon the whole 
earth: and the Apostles, as the planets reflecting the solar 


A DISCOURSE ON PSALM XIX. 1-8. 




light and heat on the people who sat in darkness; conveying 
the spirit of life and health to those who sat in the region of 
the Valley of the Shadow of Death ; and thus, as the heavens 
declared the glory of God, Jesus was the light that enlightened 
the Gentiles, and the glory of His people Israel. As the 
lines —rays and influences of the heavenly bodies—went 
throughout the earth; and their voice —the testimony that 
their harmony, order, and usefulness, bore to the Being and 
benevolence of God—went to the end of the world; so, the 
preaching of the Apostles and their successors, went over the 
whole land of Judea, and to every department and colony of 
the Roman Empire. And, in the present day, Nations, of 
whom neither the ancient Romans nor the Apostles had ever 
heard, hear the glad tidings : for, to them it may be truly 
said, Arise and he illuminated, for thy light is come, and the 
glory of the Lord is risen upon thee. And from the Prophet 
in the text, and the Apostle in the quotation, we learn, that 
the design of God is to shed the light of His Gospel as far as 
the sun shoots forth his beams, and the moon reflects his light, 
till every part of the habitable globe shall have heard of the 
Salvation of God, by means of the Holy Scriptures and the 
Missionaries, whose line is now going forth to all the earth , 
and their words to the end of the world. 

In order to the accomplishment of this glorious end, I shall 
shew that God has provided two Books. I. The Book of 
Nature ; and, II. The Book of Revelation; that mankind may 
be brought to the true knowledge of Himself, and finally to 
eternal glory. 


I. The Book of Nature . 

1. The Psalmist commences this sublime ode with this self- 
evident truth, The heavens declare the glory of God, and the 
firmament sheweth forth His handy-work. As. the original 
text is very expressive, I make no apology for inserting it; 
jn,ym tjd vp rwym naa caneDD D'dimi ha-shamayim mesaphe - 
rim cabod El; u-maaseh yadaiv magid ha-rakid. “ The 
heavens number out the glory of'the strong God, and the 
firmament shews forth his handy-work.” Glory, generally 
means an excessive brightness of splendour ; continued corus¬ 
cations of light—not flashes like lightning, which dazzle and 

Y 


2 54 god's methods or revealing himself to men 

confound the sight, and immediately disappear. This bright¬ 
ness is permanent; not only luminous in itself, but giving 
light to others: feeding upon no fuel, but being an essential 
splendour, is sustained by itself, yet appears to grow more 
and more luminous, because of the communication of itself 
to the subjects on which it shines, all of which partake of its 
splendours. 

To this property of brightness, or, in other words, of the 
Divine glory, St. Paul alludes, 2 Cor. iii. 18— For we all with 
unveiled face beholding as in a glass, the glory of the Lord, 
are changed from glory to glory by the Lord the Spirit. This 
glory diffuses glory; and the glory diffused impregnates and 
irradiates those on whom its rays are directed, so that they 
become luminous, though their light is but borrowed and re¬ 
flected. 

Thus the sun and stars receive their splendour from God, 
and the planets, and their secondaries, become luminous by 
the glory reflected on them by their primaries. Even a first 
view of the starry heavens, strikes every careful observer with 
astonishment at the power by which they were made, and by 
which they are sustained —when a sufficiency of science is 
brought to the examination of the wisdom and skill displayed 
in the contrivance of such a great variety of bodies of different 
magnitudes, affections, and motions, increasing astonishment 
is produced, and we are forced to exclaim, these are the works 
of the strong God. 

t The firmament —the whole visible expanse, not only con¬ 
taining the celestial bodies already mentioned, but also the 
air, light, clouds, rains, dews, &c.—and when the composition 
of these principles is examined, and their great utility to the 
earth and its inhabitants properly understood, they afford 
matter of amazement to the wisest mind, and of adoration 
and gratitude even to a comparatively unfeeling heart.— 
Above, we see the strong God; here, we see the Author of 
Providence, the Fountain of mercy. Every view we take 
of these stupendous works, adds something to our knowledge 
and amazement; for they continue to number out more and 
more of the glories of the Creator. They are the works of 
His power, and the works of His skill; His hands have made 
and fashioned them ; He has given them their weight and 
measure, and has adapted them to their use. 


A DISCOURSE ON PSALM XIX. 1-8. 255 

Day unto day uttereth speech , *idn yw dv 1 ? dv yom leyom 
yobid omer .—Each succeeding day has something to add to the 
knowledge gained in the preceding one, and labours to make 
its communication. The verb paj naba, signifies to boil , gur¬ 
gle, or bubble up, as water from a spring—and seems to be 
used here merely to express the difficulty there is to describe 
the works of God in suitable words, howsoever clear their 
ideas may be in the mind. 

Night unto night sheweth knowledge, njn mn> nSiSS nS'Si re¬ 
lay elah le-layelah yechavveh dadth —“ and night clearly demon¬ 
strates knowledge (or science) unto night.” The word njn 
dadth, not only signifies knowledge in general, but science or 
systematic knowledge : and nin chavah, signifies not only to 
declare, but “ to demonstrate clearly and perspicuously, with¬ 
out any ambiguity.”—See Taylor .—And it is highly worthy 
of remark, that while one day is only gurgling out a speech 
—some particular fact , unto another day ; the night is repre¬ 
sented as bringing forward a mass of science , “ clearly de¬ 
monstrated without ambiguity or doubt.” How natural are 
these two sentences of astronomical knowledge; how little is 
gained by day —it is only a saying, a speech, that one day can 
add to another : but by night, the heavenly bodies are all 
visible—their phases, motions, relative situations, southings, 
and settings, are all clearly distinguishable. And thus, while 
day teaches a fact, night produced a mass of science. To 
nocturnal observations, we owe almost the whole of our as¬ 
tronomical science. 

Verse 3. There is no speech nor language , where their 
voice is not heard. Leave out the expletives here, and our 
translation is a tolerably correct rendering,—ona-i pm *idn pa 
□Sip 1 S 3 ein omer, ve-ein debarim beli nishmd kolam, 
—“ No speech, and no words, their voice without hearing;” 
□n^D S 33 nxpai Dip mn pan Saa becol ha-arets yatsa kavam, 
u-bekitseh tebel milleyhem —“ Into all the earth, hath gone 
out their sound: and to the extremity of the habitable world, 
their eloquence.” The sense is well given by Bishop Horne, 
“ Although the heavens are thus .appointed to teach, yet it is 
not by articulate sounds that they do it. They are not en¬ 
dowed like man, with the faculty of speech ; but they address 
themselves to the mind of the intelligent beholder in another 
way : and that, when understood, a no less forcible way ; the 


ft 


250 god’s methods of revealing himself to men;> 

way of picture or representation. The instruction which the 
heavens spread abroad, is as universal as their substance which 
spreads itself in lines or rays: by this means, their words , or 
rather their significant actions or operations, dh^d milleyhem, 
are every where present: and thereby they preach to all 
nations, the power , the mercy , and the loving kindness of the 
Lord.” 

The word p kav , which we translate line , is rendered so- 
nus, by the Vulgate , and <p6oyyo$, sound , by the Septuagint, 
and St. Paul uses the same term, Rom. x. 18. Perhaps the 
idea is taken here from a stretched cord , that emits a sound on 
being struck or twitched; and, therefore, both the ideas may 
be included in the same word ; and hence cap kavam , may 
be either their line or cord , or their sound. In them hath 
He set a tabernacle for the sun , Dna Spin av pdpS le-shemesh , 
sam ohel ba-hem. The Septuagint , (and all the ancient ver¬ 
sions, the Chaldee excepted,) have translated the passage 
thus: —£v ro> >jA la e6ero c-y.rjvay^c uvrov — In the sun He hath 
placed His tabernacle: though erroneous, this version has 
much force. As the sun is the most splendid and glorious of 
all the celestial bodies, it was supposed, and even by some of 
the best of men, that if the Supreme Being had any local ha¬ 
bitation, it must be in the sun. There His presence was sup¬ 
posed to be manifested by excessive glory or brightness.— 
There, He held His court—and from that residence, He sent 
forth His light and heat to all the parts and inhabitants of the 
earth. Nor could such persons put the residence for the re¬ 
sident —(though others in ancient times had done so)—but 
as often as they saw the sun going forth in his strength, they 
would naturally lift up their hearts to Him that thus dwelt in 
light unapproachable; and magnify Him, as well for the in 
fluences of His power and goodness in the natural world, as 
for those of His grace on the souls of men. Even in our own 
times, a sensible and learned man has supposed the sun to be 
the seat of the blessed. But our version strictly follows the 
Hebrew; and the thought conveyed by it, is philosophically 
beautiful. We know by incontrovertible evidence, that the 
sun is in the centre of what is called the solar system —about 
Him, all the planets and their secondaries revolve ; and all 
have their motion, light, and heat, from Him. In ancient 
times, it was supposed that the earth w r as the centre , and that 




A DISCOURSE ON PSALM XIX. 1-8. 257 

the whole heavens were whirled about.it every twenty-four 
hours ! Had it been so, we might have expected to see pN 1 ? Vnx 
ohel le-arets, a tabernacle for the earth , instead of vvvh *?nx 
ohel le-shemesh, a tabernacle for the sun; but the Hebrew 
shews that the sun has his tabernacle; his fixed central posi¬ 
tion among them, that is, among the heavenly bodies; and 
this is not said of any other body in the whole system. The 
author of the Psalm might not have been aware of the philo¬ 
sophical precision with which he spoke ; but God, who in¬ 
spired the words, knew His own meaning; and this, as it 
must be, is beautiful and correct. What is said after, when 
comparing the sun to a bridegroom coming out of his chamber, 
refers to his apparent rising in the East, and proceeding along 
the heavens with increasing splendour and heat; and is a 
metaphor taken from that part of a Jewish matrimonial cere¬ 
mony, where a canopy or veil is raised on four poles, which 
four persons hold over the bridegroom’s head, and from under 
which he comes with his splendid and ornamental vestments. 
To these ornamental garments the sun is compared, because 
of the glory and splendour of his rays; and to a giant or 
strong man running a race , because of the power of his light 
and heat. Even Sir Isaac Newton speaks of the rising and 
setting of the sun , though these are only appearances, for the 
sun never rises nor sets—he has his tabernacle , his fixed 
dwelling among the heavenly host:—like a general in his 
pavilion, surrounded by his officers and troops : for the ap¬ 
pearance of rising and setting is occasioned by the diurnal 
revolution of the earth on its own axis, from west to east. 

Yer. 6. His going forth is from the end of the heaven, and 
his circuit unto the ends of it; and there is nothing hid from 
the heat thereof. —This is spoken either of the apparent mo¬ 
tion of the sun from east to west —(for he appears to rise in 
the former, and set in the latter, which, as we have seen be¬ 
fore, is occasioned by the diurnal revolution of the earth round 
its own axis, from west to east, which causes the sun to appear 
as if he were going the contrary way, i. e. from east to west:) 
—or the first clause may refer to this, and the second, most 
probably, to the earth’s annual motion in its orbit or course 
between the tropics, on which the vicissitudes of all our sea¬ 
sons depend, and by which the necessary proportion of light 
and heat is dispensed to all the inhabitants of the earth, from 
vol. i. • 33 y 2 


* 






258 god’s methods of revealing himself to men : 

• 

the tropic of Cancer, to the tropic of Capricorn . His going 
forth is from the end of the heaven —from the east to the west, 
forming the natural day; as his circuit —his annual revolution 
in its orbit round the sun, is unto the ends of it —from tropic 
to tropic, so that there is nothing hidden from the heat thereof: 
—every part, from the arctic to the antarctic circle, having 
that proportion of light and heat which the nature of the soil 
and the necessity of the inhabitants require. Should it be 
said, there is a less proportion of light and heat towards the 
poles than on other parts of the earth’s surface; if so, the 
reason is plain— less is required. Within the whole antarctic 
circle not a foot of land is known to exist; and as to the in¬ 
habitants within the arctic circle , and they are very few, it 
has never yet been known that their long days have not amply 
compensated for their short ones; nor has it been heard that 
the fruits which grow in those regions, have not had light 
and heat sufficient to mature them. For, even in those re¬ 
gions, as well as in others, it may be justly said, as in the text, 
there is nothing that has been hidden from the heat thereof. 
God’s power has lighted up the sun in the firmament of 
heaven; God’s providence has dispensed his light and heat in 
their just proportions, and divided the influences of the celestial 
bodies to all the nations under heaven; and His mercy “makes 
His sun to rise on the evil and the good; and sends rain on 
the just and on the unjust.” 

This is the book of nature, which God has opened before 
the eyes of all men; filled with characters the most legible 
and intelligible, formed out of the alphabet of a universal lan¬ 
guage, which all the inhabitants of the earth can read ; and 
thus, the invisible things of Him from the creation of the 
world are clearly seen , being understood by the things that are 
made, even His eternal power and Godhead: so that they 
who have not profited by this book, are without excuse. Rom. 
i. 20. 

II. The Book of Revelation. 

The Psalmist having shewn what God has done in nature , 
in order to give to all men correct ideas of His eternal power 
and Godhead, now proceeds to state, that He has added to the 
above a direct revelation of His will, containing a more per¬ 
fect description of the Divine Nature, particularly in refe- 


A.DISCOURSE ON PSALM XIX. 1 — & 259 

rence to His justice and mercy ; and of man, in his fallen 
state;—what He requires him to know, that he may become 
wise unto salvation; and what is necessary to be done for 
him, and in him, that he might be saved from his sins, and 
become an heir of eternal glory. 

1. He has given him His law ;—characterized as being 
perfect : the use of which is, to become the instrument of 
converting and restoring the soul. In this we must consider 
the following points:— 

1st. It is a law : min thorah , from m> yarah , to instruct , 
direct , put strait , and to guide. 1. Man is ignorant and 
must be instructed ; general instructions will not be sufficient, 
therefore he must receive the most particular directions. 2. 
His paths are all crooked, and his mind is crooked , therefore 
he must be set strait. 3. He can never go on by himself 
and therefore must be guided in the way. 

2. This Law is the Book of Divine Revelation , contained in 
the Old and New Testaments; as created things are the book 
of nature :—the things which God has made to make Him¬ 
self known by. This second book or law of God is a code of 
instruction , in which God makes Himself known in the holi¬ 
ness and justice of His nature, His displacence at sin, and His 
love of righteousness;—as also to manifest Himself in the 
magnitude of His mercy, and readiness to save. In a word, 
it is God’s system of instruction , by which men are taught 
the knowledge of their Creator and of themselves— directed 
how to walk so as to please God— redeemed from crooked 
paths—and guided in the way that leads to everlasting life. 
This is what those who know it best have in all ages and 
countries agreed to call the Bible, B</3Ao$ or BifiAtct —the book 
or the books—The Book, by way of eminence—the book 
made by God :—the only book that is without blemish or er¬ 
ror — the book that contains the truth, the whole truth, and 
nothing but the truth. That without which we should have 
known little about God, less concerning ourselves, and nothing 
about heaven, the resurrection, or a future state. The book 
that contains the greatest mass of learning ever put together 
—the book from which all the sages of antiquity have directly 
or indirectly derived their knowledge :—by means of which 
the nations who have studied it most, and known it best, 
have formed the wisest code of laws, and have become the 


260 god’s methods of revealing HIMSELF TO MENA 

wisest and the most powerful nations of the earth. This 
law is described here by a variety of names. It is not only 
God’s law, but it is God’s testimony —His statutes —IJis 
commandment —His fear, or that which teaches reverence to 
Him, and the proper manner of His worship —and His judge¬ 
ments : for all these are parts or characteristics of what is 
here called, The law of Jehovah. 

Some of the ancients, those called primitive fathers, thought 
that God had a threefold law : or, that He had given three 
laws to mankind :— 

1. The law of nature, which teaches the knowledge of 
God, as to His eternal power and deity, by the visible creation. 

2 . The written law , or code of laws given to Moses and 
the prophets, which teaches more perfectly the knowledge of 
God, His nature , His will, and our duty. 

3. The law of grace or mercy, given by Jesus Christ, 
which teaches the necessity of an atonement, and shews in 
what that atonement consists; the sanctification of the soul; 
the resurrection of the body; and, clearly, the future condition 
of all human beings, in an eternal state of misery or blessed¬ 
ness, according to the use or abuse they have made of the 
mercy of their Redeemer. 

The first of these laws was written in hieroglyphics in the 
earth and the visible heavens. 

The second was written on tables of stone, on Mount Sinai. 

The third is to be written on the heart, by the power of the 
Holy Ghost. 

The:-e three laws all emanate from the same source, and 
are given for the same end. They are three distinct ways by 
which God has chosen, in three distinct times, to make Him¬ 
self known to mankind. They have also been termed, three 
Dispensations;— i. e. of mercy and justice ; each having its 
peculiar excellence, and its peculiar mode of teaching the 
same subject;— i. e. the knowledge of the true God; in re¬ 
ference to the same end, viz. the edification and salvation 
of man. 

Now, God has at sundry times, and in divers manners, 
spoken in times past unto the Fathers—the first inhabitants 
of the earth ; and from them downward, to the time in which 
He sealed up vision and prophecy in the days of the Messiah. 
And, il; is worthy of remark, that each of these laws, or dis- 


A DISCOURSE ON PSALM XIX. 1-8. 


261 


pensations, in their successive order, discovered an increasing 
depth in the matter of instruction which they contained.— 
They held out an increasing light, which shone more and 
more to the perfect day. They might be compared to the 
morning star—the rising sun—and the sun in his meridian 
height, strength, and glory. 

1 . The Law of Nature was calculated to instruct man in 
his primitive, uncultivated state; it contained but few ideas, 
and taught a few original important truths, and those princi¬ 
pally relating to the existence, power, wisdom, and providence 
of that Being, who was the Cause and Creator of all things; 
and, consequently, the adoration due to Him as such. Thus 
it was calculated to prevent idolatry of all kinds. 

2 . The Law which was written and delivered to Moses, 
and by him to the people called Israelites and Jews, while it 
contained the same truths as that above, gave greater evidence 
concerning each ; and added a great variety of important in 
structions relative to the most essential attributes of God, es¬ 
pecially His holiness, justice, and truth—His power in sup¬ 
porting, and His providence in preserving. It taught also 
what sin is, and the evil of it;—the happiness and safety of 
the righteous ;—and shewed, by a great variety of significant 
rites and ceremonies, that a dispensation of law and justice 
was, in the fulness of time, to be introduced, that would fulfil 
the design, and perfect the teaching of all that had gone be¬ 
fore, and proclaim and exhibit God in the plenitude of His ex¬ 
cellency, especially in the splendour of His justice, and the 
bright effulgence of His mercy. 

g. The Law of Grace or mercy, given to man by Jesus, the 
Christ, or promised Messiah—including all that the preceding 
laws, or dispensations, taught concerning the Being* and attri¬ 
butes of God—pointing out more precisely the reference and 
intention of all rites and ceremonies contained in the pre¬ 
ceding law; and, especially, what was designed by its sacrifi¬ 
cial system—shewed the fulfilment of all the declarations of 
the Prophets—opened a new communication between heaven 
and earth by the Holy Spirit—added exceeding great and pre¬ 
cious promises of peace, happiness, and salvation, to all them 
that believe—introduced'in its fulness that most important 
doctrine of the One only and sufficient Atoning Sacrifice for 
sin, which Himself was to make by His death upon the cross, 


262 god’s methods of revealing himself to men : 

and its grand consequence, (not before discovered,) justifica¬ 
tion by faith, (without the deeds of the law,) or pardon of sin 
through believing in Christ as having died for the offences of 
man, and risen again for his justification. For, as all ‘had 
sinned and had come short of God’s glory, so none was capa¬ 
ble of making an atonement for his own transgressions : nor, 
by any merit or moral obedience, could buy oft’ his own soul 
from the curse pronounced upon it by that just and holy law 
which he had broken; that, therefore, if the mercy of God 
were intended finally to triumph over the requisitions of jus¬ 
tice, it was necessary that the promised Messiah, the Almigh¬ 
ty’s Fellow, should assume the nature of man, suffer in his 
stead, and thus give’ the Divine Justice a sufficient reason 
why, consistently with all its just requisitions, mercy^might 
flow in a perennial stream from the throne of God—glory to 
all that were partakers of that nature which the Messiah had 
assumed, to the last human family that should be found upon 
the face of the earth, till the voice of the archangel should be 
heard, and the blast of the last trumpet should summon the 
living and the dead to appear before the bar of God, each to 
receive according to the deeds done in the body. As in this 
law of grace, Christ promises to restore true believers to the 
favour of God, by blotting out their sins ; and to the full 
image of God, by purifying their souls from all unrighteous¬ 
ness ; and, as He promises the utmost perfection of which they 
are capable in this life, so that they shall have Himself dwell¬ 
ing in their hearts by .faith, be rooted and grounded in love, 
and be filled with all the fulness of God :—as all these things 
are so, we cannot expect a fourth law or dispensation. All 
the laws preceding the manifestation of the Messiah, \\^re 
evidently imperfect; i. e. did not contain a full revelation of 
God’s will in reference to man; so it was necessarily implied 
that they were only the forerunners which were to prepare 
the way for others which should give more ample information 
concerning God and the salvation intended for man. Man 
needs no more—nor is the human soul capable of receiving 
more than God has promised to bestow in this life: so, the 
gospel days are emphatically termed, The last times. 

Now, we see clearly that the law of nature was introduc¬ 
tory to, and prepared men for, the law of Moses: the law of 
Moses was introductory to, and prepared the way for, the law 


A DISCOURSE ON PSALM XIX. 1—8. 26$ 

of Christ , or the Gospel dispensation : and the Gospel dispen¬ 
sation is introductory to, and prepares true believers for, the 
state of eternal beatification and glory. 

We have now before us, the various means which God has 
used from the commencement of the world, to instruct man 
and were we to begin the instruction of any nation in its 
rudest and most heathen state, it is not probable that we could 
invent a more effectual, and gradually illuminating mode of 
instruction, than that laid down in the above three laws , or 
dispensations of God’s power, wisdom and grace towards man. 

Were I, as a missionary, no\tf to begin my ministerial la¬ 
bours among the stupid Hurons of North America,—the Sa- 
moeids of the northern Frozen Ocean,—the Namaquas of 
Southern Africa,—the Esquimaux of Labrador,—or Abori¬ 
gines of New Holland;—I would proceed with them in the 
very manner that God has given His laws and dispensations 
to the human race. 

1. By day, I would call their attention to the sun in the 
firmament of heaven ; by night , to the moon, the planets , and 
the stars. I would endeavour to tell them what they are, 
where they are, what their use is, and what we may learn 
from them. In substance I would thus address them;—“ You 
feel that the sun gives you light and warmth by day, and 
when your days are longest, and the sun brightest and warm¬ 
est, then the grass, and the yams, and the various things on 
which you feed, grow most plenteously. Whence did these 
things come ? Did they make- themselves ? Can any thing 
make itself? Can a thing begin to work before it has any 
being?—You see this vessel, I turn it upside down?—Is 
there any thing in it? ‘No, there is nothing.’—Could then 
this nothing, this emptiness , build that hut ? —Make that 
rock 1 —Produce this great tree ? You see, you know that it 
could not.—It has neither eyes, nor feet, nor hands, nor in¬ 
struments of any kind—nor is it any thing that you can 
touch , or see, or even think of; for it has no being; it does 
not exist—it is nothing —consequently it has made nothing, 
and can make nothing. Then do you think that the sun, 
the moon, the stars, (fee., have made themselves ?—They can 
no more make themselves, than the nothing in this vessel can 
make your hut, yon rock, or that large tree ! Who made 
the hut; why yourself, for it could not make it itself. Then, 


264 god’s methods of revealing himself to men t 

who made the sun, the moon, the stars, the earth, and all 
things ? For the reason already shewn you, they could not 
make themselves. ‘ We do not know who or what made 
them, nor any thing else ‘ Do you know V Yes. It was 
that Being that we worship —that we pray to—and to whom 
we sing those hymns, with the sound of which you seem 
so pleased.—We call Him God. This word in our lan¬ 
guage signifies the Good Being. This Being is so strong, 
that He could take up the whole earth, with all its seas, and 
rivers, and islands. He could dash them all to pieces, and in 
the same moment, make them as they were before, or make 
them in any other shape, or put them in any other place. He 
is also very wise ;—He knows everything; and can teach 
you to know any thing that might do you good. You think 
that we know much more than you. It is so ; and it is so, 
because we know this God, and we pray to Him, and He 
teaches us:—He makes our hearts wise and our heads wise. 
We see also that He is very good; —He made the sun to 
give us light and heat, and to make our crops grow in the 
ground; and He made the moon and the stars to give light 
by night; and the earth to provide us with food. So, from 
the sun, and the moon, and the stars, and the earth, and other 
wonderful things which we see, none of which could make 
themselves, we have first learnt, that a strong Being, a wise 
Being, and a good Being, could alone make all these things ; 
and as we see that He made them for our use, and for our 
advantage, we then know that He must love us; and we feel 
from that, that we should love Him. Now, if we love Him. 
we know that we should not do any thing that would offend 
Him. We should not do any thing that is had, for that would 
offend the good Being. We should not do any thing that is 
foolish, that would grieve this wise Being. We should not 
use our strength to hurt one another, to oppress each other, 
to strike, to kill or destroy our friends, our neighbours, or 
any one else, for thus, the strong Being never employs His 
strength ; and what strength we have, He gave it to us, for 
He made us: it would grieve Him if we should do wrong to 
one another. ‘ But where is this strong, wise and good 
Being V 4 We never saw Him.’ We answer, He is every where 
—He sees every thing, because He is every where —He fills 
all things and places. But He has not a body like us—He is 


A DISCOURSE ON PSALM XIX. 1 -8. 


265 


a spirit: —now a spirit is that which knows, thinks, and works, 
without using any bodily form. ‘ Then, if He have no body, 
and we cannot see Him, how can we know that there is such 
a Being?’ I answer, Look at that grass; what makes it 
wave ?—look at that tree; what makes its leaves and branches 
shake ?—look at the clouds ; what makes them move along 
the sky ? ‘We tell you, it is the wind that does these things.’ 
Well then, can you see the wind? Have you ever seen it? 
Have you ever heard that any of your forefathers have seen 
it? ‘ No.’ Then you see that something may exist and work 
which you cannot see . Have you not seen that this wind 
blows down your houses , tears up great trees from their roots, 
raises up the waves of the sea , that they appear to touch the 
clouds ? Yet you have never seen it; but you see from its 
effects that it can do wonderful things—terrible things ? 
Now, our God made that very wind. He cannot be seen, 
because He is a spirit; —it cannot be seen, because it is thin 
air. But though you cannot see the wind , you may feel it; 
it blows upon your bodies, it blows your garments about, it 
has sometimes no doubt blown you off your feet, and its cool 
breeze has often refreshed you when weary. Thus you know 
b y feeling it that it exists. So you might feel our God, 
though you cannot see Him. Have you ever felt any good 
desire ? Have you felt grieved with yourselves when you 
did some wicked thing ? ‘ Yes, we have.’ Well; it was God 

that gave you that feeling :—and were you to pray to Him, 
suppose thus :—‘ O thou strong Being, I am weak in my 
heart, and cannot do the things that are fight, be thou pleased 
to give me strength !—O thou wise Being, I am very igno¬ 
rant and very foolish, wilt thou be pleased to give me wisdom 
that I may know what is right!—O thou good Being, I have 
a bad heart and do many bad things, oh, take away my bad 
heart, and give me a good heart.' Now, I say, this God who 
is here, for, he is every where, and hears what I teach you, 
will hear your prayer, and give you to feel that He strengthens 
you :—He will teach you, and you will feel that you grow 
wise: —He will take away your bad heart, and give you to feel 
that He has given you a good one. And you will feel His 
inward working, so powerfully, that you shall be as sure that 
He exists, and that He loves and works in you, as if you could 
see Him with your eyes, and feel Him with your hands. 
vol. i. 34 z 


266 god’s methods of revealing himself to men : 

And you will be soon able (when I have given you more in¬ 
struction from a Book that we Christians have, which was given 
to us by this God) to call Him your Father, as your son can 
call you his father ” 

Thus far I could, as a missionary, go with the rudest 
savages, teaching them from the law or hook of nature that 
there is a Being who has made all things; and that He is 
strong, and wise, and good :—that He may be felt, though not 
seen : —that men should pray to Him for power, and wisdom, 
and goodness, and that He will hear them, and grant their 
requests. But this plan of teaching the rude and uncultivated, 
may be almost endlessly varied—every thing around us, offer¬ 
ing new arguments, and new modes of illustration. 

2. Having prepared the minds of my heathen auditory by 
such plain arguments and illustrations as were necessary to give 
them some notion of a First Cause —to point out to them the 
Almighty, Omniscient, and Infinitely good Being, and the neces¬ 
sity of knowing, loving, and serving Him ; the second law, 
or mode of discovery Which God has made of Himself to 
mankind, should be introduced: and in such circumstances 
as those mentioned above, I would introduce this subject after 
the following manner. 

“ I have already shewn you, that the being which we call 
God, was before all things—and that the heaven and the earth 
were made by Him: that no-thing, no-heing, could make itself; 
and that this Being, has made all things by His wisdom and 
power; and that he made them for the use and good of man¬ 
kind ; which is a proof that He loves man, and is always dis¬ 
posed to make him wise, and good, and happy ; and, therefore, 
we should love Him, and do nothing that might displease Him. 
But in order to know Him fully, for our happiness, He has 
given us a Book, that teaches, how He has made all things; 
how He governs them, what He would have us to know; and 
also gives us an account of what He hates, and we should not 
do; and of what He loves, and what we should perform. 
This Book teaches us that all men came from one father and 
mother, whom this God formed out of the ground, and made 
them with very good hearts, without any evil thought or had 
passion —it tells us also, how man lost his good heart, by 
doing what this God told him not to do; and that misery, wo, 
and death, came in consequence, into the world. Now, the 


A DISCOURSE ON PSALM XIX. 1 -8. 


267 


accounts that we have in this Book, we know to be true, for 
they tell us what we know and feel to be true; for the descrip¬ 
tions that are given, answer exactly to the things themselves— 
and these things we could not have found out, had we not 
been taught them by this Book ; and no people in the world, 
that have not this Book, know these things—for instance, you 
do not know them, because you have not this Book; and all 
the men in the world were in the same state of ignorance, 
as you are now, before God gave this Book. And God, this 
good Being, pitying the state of man, through the great love 
that He bears to him, spoke all the words contained in this 
Book, in the hearts of men which He had made good, that 
they might receive and remember these good things: and He 
caused them to write them down in a Book, that they might 
copy them into other books, and thus hand them down from 
father to son, as long as that sun shall shine by day, and the 
moon and stars give light by night. Now, I will read to you 
the account that God gives us in this Book;—how He made 
the heavens above, and the earth below—how He made the 
sun, the moon, the stars , the trees, the grass, the fish, the 
fowls, the beasts; and how he made men and women. Now, 
listen attentively, and you will hear a most beautiful account— 
and if any thing you hear me read, does not appear sufficient¬ 
ly plain to you, when I stop, ask me, and I will explain it 
fully.”—Here, then, I would read a part of the first chapter of 
Genesis, and, at successive opportunities, the whole; with the 
account of the temptation and fall of man. I would give also 
the history of the people to whom God originally gave those 
Scriptures—of the Israelites in their origin —in their slavery 
in Egypt—their Exodus—miraculous support in their travels, 
and their settlement in the Promised Land. When all this 
was done, I would proceed in some such way as this :— 
“ Now, as God loves man, (for I would take care to have 
the love of God to man, as the foundation and cause of all 
His acts towards the whole human race,) and He saw that he 
was become so very ignorant and wicked, that he had no 
proper knowledge of good and evil left; God tells him in this 
Book, what he should do, and what he should not do: and 
that all might easily learn and remember these things, he di¬ 
vides them into ten Commandments, or Divine orders, telling 
each what he should perform, and what he should leave un- 




V 


268 god’s methods of revealing himself to men : 

done.” Here the Decalogue should come in—every precept 
be explained at large, shewing at the same time, the reasonable¬ 
ness, necessity, and usefulness of each part, and of the whole. 
Having completed this part of my plan of instruction, I would 
proceed to the account of sacrifices , and endeavour to explain 
their nature , their reference to sin, in order to shew what each 
sin deserved, (viz. death)—and shew that the same God who 
prescribed them, had told the people that they were insuffi¬ 
cient of themselves to take away the guilt of sin : and that 
they were intended to point out a glorious Being, infinitely 
pure, spiritual, and good; who was to come from heaven to 
earth, and become a man, like to one of ourselves, though in 
that pure and spiritual nature, which dwelt in that man, he 
had infinite power, wisdom, and goodness; and was Himself 
to become a true sacrifice, by dying for the sins of mankind— 
and that God had revealed this great design, many hundreds 
of years before it took place, to -holy men who were com¬ 
manded to write what God had declared on this subject, in 
the same Book: and then, the various promises concerning 
the Advent of Christ, should be read and explained; and 
care should be taken to shew that these prophecies were de¬ 
livered several hundreds of years before any such events as 
were foretold in them, had taken place. I would also shew 
strongly the necessity of such a sacrifice as that promised, 
1st. To blot out the sins that were past. 2. To procure grace, 
or Divine help, by which we might live a holy life. 3. To 
purify the heart and mind from all badness or sinfulness; and 
thus to prepare the soul for, and finally bring it into an ever¬ 
lasting state of happiness with the good God, in the kingdom 
of heaven. 

3. Having added line upon line, and precept upon precept, 
on these subjects, then I would introduce 

The third Law, or Revelation of God’s will to mankind, 
the Gospel dispensation —shew that, exactly at the time which 
the Prophets referred to, Jesus Christ came into the world, and 
appeared as Man among men—but the wisdom of His words, 
and His wonderful miracles, (which should be carefully de¬ 
tailed,) proved that, in that Man, dwelt an infinite power and 
goodness —that according ti the Prophecies, long before de¬ 
livered, He permitted Himself to be nailed to a cross, on which 
He expired; and that, in three days, He raised up that slain 


« 


A DISCOURSE ON PSALM XIX. 1 - 8. 2<>9 

Body from the dead—lived and conversed with his friends 
for many days—and then in the sight of several, went up into 
heaven, having given commandment to His Disciples, (per¬ 
sons whom He had before instructed,) to go into all the world, 
and preach the good news of what He had done and suffered, 
to every man :—and that all who should hear these things, and 
believe on Him, as thus having lived, suffered, died, risen 
again, and gone up into heaven, to pray and plead for them, 
should receive the forgiveness of all their sins, and that puri¬ 
fication of heart , promised by the Prophets, so that when 
they should die, their souls should go straight to heaven, a 
state of indescribable happiness ; and that at no great distance 
of time, even their bodies should be raised from their graves, 
and never feel sickness, or pain, and never die more. And, 
it is in consequence of His command, that we are come so 
many thousands of miles over great oceans, to preach to and 
teach you, that you may be made happy. 

I have said that the plan of preaching to the heathen, which 
I here propose, is sanctioned by the manner in which God 
exhibits those works by which He makes His eternal power 
and godhead known to the world. 

Prophets and Apostles have followed the same plan. When 
writing to the heathens in Babylon, Jeremiah not only uses 
their own language , but also this same mariner of teaching: 
The gods that have not made the heavens , and the earth, they 
shall perish from the earth, and from under these heavens. 
Jer. x. 11.—See the first Discourse in this Volume. 

See the great Apostle Paul:—when he addresses the Jews, 
he quotes the Law and the Prophets , and his appeals to their 
Scriptures are incessant—and out of the law and the pro¬ 
phets , the divine authority of which they allowed , he shews 
their wickedness in rejecting the Gospel , ujhich Moses and 
the Prophets foretold. 

But view him writing to heathens, or preaching to a 
heathen audience , and what do you hear?—the finest appeals 
to the Book of Nature , to prove the being , providence, justice , 
wisdom, and goodness of Him who made the heavens and the 
earth. Hear him at Lystra, where all were heathens and 
idolaters, and took him and his companions for gods, and 
were about to offer them sacrifices, Acts xiv. 15—27. “ Sirs, 

why do ye these things ? We also are men of like passions 

z 2 


870 god's methods or revealing himself to men. 

(feelings and constitution) with you, and preach unto you that 
ye should turn from these vanities unto the living God, which 
made heaven and earth, and the sea, and all things that are 
therein—“ He hath nof left Himself without witness, in 
that He did good, and gave us rain from heaven, and fruitful 
seasons, filling our hearts with food and gladness.’’ No ap¬ 
peal to Scripture here, and why, because they neither ac¬ 
knowledged it, nor knew any thing of it. 

Hear him preaching at the Areopagus , to the Athenian 
magistrates: —he does not begin to announce Christ and re¬ 
demption through His Blood ;—-if he had done so, he must 
have lost his labour—they did not believe in the Supreme 
God—for they did not know Him: to know the true God, is 
the first principle of true religion ;—taking advantage of the 
inscription on one of their altars, To the Unknown God, he 
commences with, “Him whom ye ignorantly worship, declare I 
unto you. God that made the world, and all things therein, see¬ 
ing that He is Lord of heaven and earth, dwelleth not in tem¬ 
ples made with hands ; neither is worshipped with men’s hands, 
as though He needed any thing, seeing He giveth to all life, 
and breath, and all things; and hath made of one blood all 
nations of men for to dwell on all the face of the earth, and 
hath determined the times before appointed, and the bounds 
of their habitation ; that they should seek the Lord, if haply 
they might feel after Him, and find Him, though He be not 
far from every one of us: for in Him we live, and move, and 
have our being; as certain also of your own poets have said, 
For we are also His offspring. Forasmuch then as we are 
the offspring of God, we ought not to think that the Godhead 
is like unto gold, or silver, or stone, graven by art and man’s 
device,” &c. Acts xvii. 22—29. To such a people, Moses 
and the Prophets would have had no authority ; but a Greek 
poet of their own, Aratus, had ; and, therefore, he quotes 
him , and argues on the quotation— We are His offspring — 
If so, then the Godhead is not like unto gold, silver, stone, <fyc. 

And so nicely does this chief Apostle discriminate, that 
when He addresses Felix, half a heathen and half a Jew, he 
does not dwell on either system, but refers to both. The re¬ 
surrection of the dead was generally credited among the 
Jews, all believing it, except the Sadducees. This he men¬ 
tions in his defence before Felix: and then, as was the Drac- 


A DISCOURSE ON PSALM XIX. 1 —8. 271 

tice of the Ethic philosophers , he “ reasoned of righteousness, 
temperance, and judgement to come,” Acts xiv. 21—25; re¬ 
ferring to both systems , as far as they were likely to bear on 
the understanding and conscience of this demi-heathen. They 
who do not follow such a plan in preaching to the heathen, 
but rush in upon them with the mysteries of Christianity , be¬ 
fore they are convinced that there is a God who has created 
all things, though they thus “ cast their bread upon the wa¬ 
ters,” are not likely to find it, even after many days. 

I need add no more relative to what might be said in the 
endlessly extended teaching of this third law: no direction 
can be needed on this point: and I introduce this method of 
instruction, to show that in preaching to the heathen , we 
should begin with the simplest truths , and rise by degrees to 
the most sublime , one degree of knowledge preparing the way 
for another : and thus we should copy the method which God 
has used in the communication of His will to mankind, as has 
been before observed, (p. 262:) the patriarchal dispensation 
making way for the Mosaic: the Mosaic preparing for the 
Christian dispensation; and the Christian dispensation making 
way and preparing for the heaven of heavens in all its glories. 

It is absurd to commence the instruction of heathens by the 
preaching of the sublime doctrines and mysteries of Chris¬ 
tianity. We never set our children to read Milton’s Para¬ 
dise Lost before they have learnt the alphabet ; and how to 
write and compound the letters into syllables ; the syl¬ 
lables into words ; the words into sentences ; and the 
sentences into regular discourse. 

But it is time to return to my Christian congregation , from 
a long digression, which has led me away to a heathen audito¬ 
ry in the ends of the earth. 

1. The grand characteristics of that revelation of God, call¬ 
ed here The Law of Jehovah , (or, as the Margin translates, 
The Doctrine of the Lord,) we have already seen ; and what 
the word here used signifies; (see p. 259:) it is God’s sys¬ 
tem of instruction , and of it the Psalmist says, it is perfect: 
na'Dn mrr min torath Yehovah temimah —“The law or doctrine 
of Jehovah is perfection.” The revelation that God has 
given of Himself to man is a perfect system t- of instruction. 
It reveals no more than we ought to know; it keeps nothing 
back that would be profitable. It gives us a proper view of 


272 god’s methods of revealing himself to men : ■ 

the nature and authority of the Law-giver. It shews the 
right He has to govern us. This right He derives from be¬ 
ing our Creator, our Preserver, and incessant Benefactor. He 
has made ns, and therefore we are His: We are His people, 
and the sheep of His pasture.” All well constituted and 
wisely enacted laws are for the benefit ofi the subjects. This 
is emphatically the case with the law of God. He needs not 
our allegiance—He wants not our tribute. He is infinitely 
perfect, and needs nothing that we can bring. There was 
the utmost necessity for this law:—He that is without law 
is without reason and rule. He has no line to walk by— 
nothing to teach, restrain, or correct him. He is led astray 
by his passions, and lives to his own ruin and destruction. 
God in His mercy has given him a law to bind, to instruct , 
and to lead him. In this law He has shewn man at once his 
duty and his interest; and by it He has shewn him his own 
weakness and sinfulness; and the necessity of receiving 
mercy from his Creator, because he has broken it, and cannot 
repair the bi'eaches he has made; and the need he has of 
continual help from his God, that he may be able to walk in 
conformity to that moral law, not only in all his outward de¬ 
portment, but also in all the workings of his understanding, 
judgement, will, and affections. All these things are included 
in the letter and meaning of the perfect law of the Lord. By 
it is the knowledge- of sin ; and by it is shewn the absolute ne¬ 
cessity of a Saviour. It shews also the nature and demerit 
of crimes , and declares and appoints the punishment. 

It is perfection —it is perfect in all its parts :—and when 
we take the word in the whole extent of its meaning, it in¬ 
cludes the instructions of the new law ; —it gives testimony 
to Him, by whom, is preached unto us the forgiveness of sin ; 
and by whom we are to be freely justified from all things , 
from, which we could not be justified, (pardoned and saved,) by 
the law of Moses. 

2. It is therefore said of this Law, not only that it is per¬ 
fect, but it converts the soul : ve>i nrcm meshibath nephesh — 
converting (or, as the margin, restoring) the soul. The soul 
of man has been perverted —turned from God to sin and 
death. It is to be converted —turned from sin and death 
to God and life eternal. It has fallen into sin, misery, and 
ruin; and is to be restored to holiness, happiness, and endless 


A DISCOURSE ON PSALM XIX. 1 - 8 . 273 

salvation. The law, (or, as the margin has it, the doctrine 
of the Lord,) received as coming from Himself, and under the 
influences of His own Spirit, turns the soul back (shews the 
method of reconciliation) to God; and how it is to be restored 
from its ruined state, built up as at the beginning, and made a 
habitation of God through the Spirit. Thus the soul is con¬ 
verted to Him, and restored by Him. And the doctrine of 
the Lord is the grand means that He uses and will bless to the 
conversion and restoration of the souls of both Jews and Gen¬ 
tiles ;—of practical heathens and nominal Christians. 

3. It is immediately added, ver. 7. The testimony of the 
Lord is sure*, making wise the simple: vid nnono n»w mm rrnjr 
eduth Yehovah neeminah, mechocimat peti. The word nny 
eduth, which we translate testimony , from - 13 ? ad, on, beyond, 
forward, signifies a reference to something beyond itself —to 
time forward; and may here be referred to typical things;— 
to such as gave testimony to things to come, as things, of 
which the present were representatives. These may include 
all the types by which the great Saviour of the world was 
prefigured,—His glorious dignity—His incarnation, preaching, 
miracles, passion, death, resurrection—the preaching of the 
Apostles and their successors, and the glory that should fol¬ 
low in the establishment of the Christian church; and the 
diffusion of the knowledge of God over all the nations of the 
world by the dissemination of the word of truth, and by the 
teaching of the many, now called missionaries, who run to 
and fro, and by whom knowledge is increased. There is not 
one of these points that is not mentioned in the Bible, 
either in the direct words of prophecy, or by the testimonies, 
the types, and representatives of future glorious things men¬ 
tioned above. 

4. It is said of these testimonies, that they are sure or true. 

Yes, we may say with David, true from the beginning to the 
end. Every type has been illustrated and fulfilled by the an- 
tetype. There is not one testimony in the Bible, relative to 
Christ, that has not been fulfilled in Him. Very trifling cir¬ 
cumstances, apparently, have been predicted, or typically re¬ 
presented; and these very circumstances have been fulfilled 
with the utmost exactitude. The truth of God’s word is not 
seen more in any thing than in the fulfilment of circum¬ 
stances, which from their nature would appear to bo Avholly 
• vol. i. 35 


274 god's methods of revealing himself to men : 

fortuitous. Among these, the betraying of Christ by one of 
His disciples,—the selling Him for a certain sum of silver,— 
His scourging,—nailing to the cross,—the piercing of His side 
with a spear,—the not breaking His legs, which was a coup 
de grace to all that were crucified,—the laying His body in 
the tomb of a rich man, &c.—are circumstances of this kind, 
worthy of the most attentive regard. These were all sure , 
true, and fixed,—and were fulfilled to the utmost precision. 
But we cannot wait now to point out distinctly those testimo¬ 
nies , shew their refei'ences , and mark their fulfilment. 

5. The operation of these testimonies , and their use , are 
next mentioned. They make wise the simple. The term 
simple , which is borrowed from the Latin, simplex , is a meta¬ 
phor taken from a cord or thread formed of one strand , as 
spun from the wheel: and is opposed to the word complex , 
which signifies many of such strands twisted together , in order 
to make a rope or cable. Applied to man, it signifies one who 
has no double views ,—no duplicity , or sinister modes of act¬ 
ing ;—one who is as he appears to be. One who aims at 
the best thing , and pursues it by the best, most legal , and 
simplest means. In a theological sense, it means one who 
has nothing in view but the glory of God in the salvation of 
his soul. This he is ever seeking, in all his reading, hearing, 
working, and thinking. This one thing he does, forgetting 
what is behind, he presses forward to the prize of his high 
calling. Such a person is ever learning wisdom, from every 
portion of the Divine Testimonies :—when he looks into the 
Old Testament , he sees many things that speak of the Christ 
that was to come , and he is greatly edified. When he con¬ 
sults the New Testament , he reads much of the Christ that is 
come , and of the glory that has followed ; and each reading 
increases his knowledge and wisdom. 

The word ino peti, from nnfi patah , signifies one easily 
drawn aside , or persuaded to any thing, whether good or bad , 
and sometimes it means what we call a simpleton , one easily 
drawn aside, which amounts to the definition already given :— 
and it is very remarkable, what an influence the word and 
Spirit of God, have upon such persons. I have known many 
cases of this kind—persons who appeared to have little sense , 
and little understanding , till the light of the word and Spirit 
shone into their minds—their intellect, in consequence, became 


A DISCOURSE ON PSALM XIX. 1-8. 


275 


highly improved, and they drank in knowledge, as the thirsty 
land does the showers from the clouds—and though before 
easily warped , and turned aside , even from good , became as 
steady as steel, and never turned to the right hand or to the 
left from following their God !—In their case, I saw two 
Scriptures fulfilled, that in the Text , viz. the Testimony of 
the Lord is sure, making wise the simple —and the wayfaring 
men, though fools, shall not err therein; Isai. xxxv. 8. These 
could say, we know that the Son of God is come, and he hath 
given us an understanding, that we might know Him that is 
true, and we are in Him that is true:—this is the true God 
and Eternal Life ; 1 John v. 20. 

Some say, “Civilize the heathen, and then teach them 
Christianity.” Civilization never was the medium of con¬ 
veying Christianity : but Christianity invariably brings civili¬ 
zation in its train. Teach them to know God first, and they 
directly feel from this knowledge, that they should cease to do 
evil, and learn to do well. The bare idea of God impresses 
this upon their hearts, and then they feel the necessity of 
avoiding indolence, intemperance, and disorderly passions, and 
hence civilization. I have preached to heathens, and to the 
uncircumcised and the unclean ; and I never gained an inch 
of ground by previous lessons of domestic economy, &c. I 
have known this plan tried upon a large scale, i. e. civilizing 
in order to Christianize, and it totally failed r but I never 
found an instance where Christianizing did not produce civili¬ 
zation. 

Without proceeding any farther in our examination of the 
other attributes or characteristics of this Law or Revelation 
of God, which we find in the following verses, for which 
there is not sufficient time, I shall make a general statement 
of what has already been said, and apply it to the purpose of 
the present solemnity. 

1 . We have seen the hand of the infinitely wise and 
powerful God, manifested in th e formation of the heavens and 
the earth; and so covering them with the characters of His 
conserving power and Providential goodness, as to make in¬ 
telligible to mankind, when attentive to those wonderful works, 
his independent Being, eternal power, and underived Deity — 
so that, all they who continue Atheists, are without apology, 
and without excuse . 


276 god’s methods of revealing himself to men : 

2. We have seen also, how the same kind and merciful 
Being, has given us His written law , that knowing the mind 
of God from himself, we might at once discover our duty and 
our interest; what is right and what is wrong —what, from 
the holiness and perfection of His Nature, he must hate ; and 
what he must love : also the worship which He requires from 
man, and the advantages which man is to receive from that 
worship. And we have seen at the same time, the numerous 
rites, ceremonies, types, and ordinances, by which he signi¬ 
fied that he would yet make greater discoveries of his good¬ 
will towards men , by providing a complete remedy for the 
Spiritual Diseases of the great human Family, and connect 
heaven and earth more intimately than they had been from 
the Creation. 

3. In tracing the operations of God downward, we have 
seen all those gracious designs executed—all vision and pro¬ 
phecy fulfilled—all types, ceremonies and references to good 
things to come, realizedGod and man connected by the in¬ 
carnation of the Great Messiah; and through His preaching, 
passion, death, and glorious resurrection, ascension, and mis¬ 
sion of the Holy Ghost , life, and immortality brought to light; 
and the grace of God that bringeth salvation to all men, or¬ 
dered to be proclaimed to all the inhabitants of the earth. 

4. We ourselves have lived , and do live , in those times in 
which this great God is carrying on His glorious work of the 
moral renovation of the world. Those professing the Gospel 
of our Lord Jesus Christ, having freely received the unspeak¬ 
able Gift, have felt it their duty to endeavour, according to 
the directions of our blessed Lord, to send the Records of our 
salvation to every Nation and people, and in every tongue ; 
and thus go into all the world, and preach the Gospel to every 
creature—and their benevolence and Christian charity have 
been excited to go yet farther, and send multitudes of Mis¬ 
sionaries to every quarter of the globe, with the Book of 
Knowledge in their hand , and the love of Christ in their 
hearts , to testify to all, that God so loved the world, that He 
had given His only begotten Son, to the end that all might 
believe on Him; and that they who believed, should not 
perish, but have everlasting life. 

To this general representation I have to state, that the 
people whom I here represent, who have been among the 


A DISCOURSE ON PSALM XIX. 1—8. 277 

first , and in most cases the very first , to send the glad tidings 
of salvation to thousands of the most destitute of the inhabit 
ants of the earth—that they have at present one hundred and 
thirty-eight stations in Europe, Africa, Asia, and America, 
which are occupied by one hundred and eighty-eight missiona¬ 
ries, who have left their country, their connexions and friends, 
and, taking their lives in their hands , have gone among the 
Gentiles to preach the unsearchable riches of Christ. We 
have seen also that God has, in a most remarkable manner, 
blessed their ministry—that they have now, independently of 
multitudes already saved and gone to heaven, not less than 
34,892 true Scriptural converts, in church fellowship; and 
not less than 27,606 of those the servile progeny of Ham; 
slave negroes in the West India Islands. You know that by 
this work a vast deal of expense is incurred;—by the trans¬ 
port of so many missionaries and their families across such 
immense tracts of ocean and forest wilds—maintaining them 
among the heathen—filling up their ranks when diminished 
by death—with other incidental expenses too minute and nu¬ 
merous to be detailed;—that all these expenses have been 
hitherto covered by the people who sit under our ministry, 
who have always shewn themselves willing to the utmost of 
their power, yea, and beyond their power, to divide their 
bread of life with all those who, for lack of it, were ready to 
perish. The same necessity for these benevolent exertions 
still exists— louder and more numerous calls are now heard. 
Come over and help us! is the cry of many nations and peo¬ 
ples—and to hear these cries our ears will not be slow, our 
hands unready. Do, then, my friends, as God has done for 
you, hear and act according to the influence which God’s 
grace has diffused through your hearts—and according to the 
good which His providence has entrusted to your hands.—* 
And while you help by your property, be not backward with 
your prayers; for, eminently, in this work, if Paul himself 
were to plant, and Apollos to water, God alone could give the 
increase. 

On all the earth thy Spirit show’r, 

The earth in righteousness renew; 

Thy kingdom come, and hell’s o’erpow’r, 

And to thy sceptre all subdue! 

Like mighty winds or torrents fierce, 

Let it th’ opposers all o’ertum ; 

2 A 


278 god’s methods of revealing himself to men. 


And every law of sin reverse, 

That faitli and love may make all one! 

Grant this, O holy God and true, 

The ancient seers thou didst inspire; 

To us perform the promise due; 

Descend and crown us now with fire! 

Prom all that dwell below the skies, 

Let the Creator’s praise arise: 

Let tiie Redeemer’s grace be sung 
In every land, by ev’ry tongue. 

Eternal are thy mercies, Lord! 

Eternal truth attends thy word ; 

Thy praise shall sound from shore to shore, 

Till sun shall rise and set no more! 

Amen, ytvono 




SERMON XV. 


THE HOPE OF THE GOSPEL, THROUGH THE 
RESURRECTION OF CHRIST. 


1 PETER, Chap. i. ver. 3—5. 

3. Blessed be the God and Father of our Lord Jesus Christ, which, according to His 

abundant mercy, hath begotten us again unto a lively hope by the Resurrection of 
Jesus Christ from the dead, 

4. To an inheritance incorruptible and undefiled,‘‘and that fadeth not away, reserved in 

heaven for you, 

5. Who are kept by the power of God, through faith unto salvation, ready to be reveal¬ 

ed in the last time. 


Perhaps a stronger proof cannot be produced from uni¬ 
versal nature, that man was created in a state of happiness, 
than the intense desire which every human being feels after it. 
A desire, uniformly felt by every race of men, in every coun¬ 
try, and through all the ages of the world. 

The soul, without giving us any distinct ideas of its primi¬ 
tive happiness, or of that in which this happiness consisted, 
does not fail to afford us sufficient intimations that it has been 
in such a state; that it has lost its happiness, and that it al¬ 
ways feels from the operation of that wonderful principle 
called hope , the possibility of being restored to that state; 
though of the means of that restoration,' it has no distinct 
knowledge :—hence from this ignorance of the thing, and of 
the means of acquisition, (in any distinct way,) it acts without 







280 THE HOPE OF THE GOSPEL, &C. : 

rule, and runs at random, seeking in any thing and in every 
thing what it has lost: bearing about with it the continual ex¬ 
pectation that its search must be ultimately crowned with suc¬ 
cess. Yet, in this feeling , and the consequent search , we 
find still no distinct idea of the thing sought. There is a ge¬ 
neral sense of discomfort , occasioned by the loss of some 
good: a general persuasion that what is lost may be found; 
but where , when , or in what , there is no knowledge; nor 
would it ever have been otherwise, had not Divine Revelation 
made the discovery. 

Now, this desire after happiness, which is a universal human 
feeling, seems as if planted in the heart by God Himself. No 
creature loves evil as such—it is an abhorring to all flesh. 
Pain and suffering are universally deprecated and execrated; 
and the privation of good is considered a real evil. Man is 
miserable, and he cannot bear it. He is obliged often to 
augur evil—he sees every where the possibility of its occur¬ 
rence ; and he is generally alarmed, and often to distraction 

But what is this happiness so universally desired and pur¬ 
sued ? “ It implies, (according to some,) the gratification of 

all reasonable desiresand it is generally supposed, that to 
have things suitable, necessary, convenient, and comfortable, 
would content this universal wish :—in a word, the mens sana 
in corpore sano, a healthy or sound mind, in a healthy body: 
and in having every thing within reach, that can keep them 
so. This, as far as animal nature is concerned, may be suf¬ 
ficient. 

Mr. Hooker gives a diffuse definition of happiness, which, I 
am afraid, is but little to the purpose. “ Happiness is that 
estate whereby we attain, so far as possibly may be attained, 
the full possession of that, which simply for itself is to be de¬ 
sired ; and containeth in it, after an eminent sort, the conten- 
tation of our desires, the highest degree of all our perfection.” 
There is not a clause in this definition that may not be dis¬ 
puted. Who desires any thing simply for itself? or desires 
it because it is that, which, simply for itself is to he desired. 
This is mere waste of words—man desires happiness for 
himself and he feels he cannot be happy till he has that which 
absolutely gratifies every desire—in which case, all his wishes 
are satisfied; and nothing is left behind to excite desire, as 
every desire has fully met with its gratification. 


c 


A DISCOURSE ON I PETER I. 3 - 5. 281 

As all souls are of the same nature, and all seek happiness, 
it may be fairly presumed, that the same thing' is intended to 
be the means of rendering all happy—this must therefore be a 
universal and sovereign good. Men seem to suspect each 
other to be wron£, because of their different pursuits—and 
from this, Mr. Locke thinks that, “ The various and contrary 
. choices that men make in the world, argue, that the same thing 
is not good to every man alike : this variety of pursuits shews 
that every one does not place his happiness in the same 
thing.”—Now, if from the nature of the soul , it can be shewn, 
that what constitutes human happiness, must be one thing , 
and this a sovereign good; it will from this appear, that the 
whole human race are wrong; and that all are running them¬ 
selves out of breath for no prize. They are seeking not that 
which can make an immortal spirit happy; but that which 
can gratify and content the animal nature. But I have dis¬ 
cussed this subject in another place, and therefore shall only 
add, that the soul of man was evidently made for God, that 
its wishes are immense, if not infinite j and that nothing but 
God the Sovereign Good, can gratify those wishes. I have 
only touched the subject here, for the purpose of introducing 
that hope of complete happiness, of which the Apostle speaks 
in the text, and which is a subject of the utmost consequence 
to man. 

1. Every man hopes for happiness; and it is this hope that 
hears him up through all the ills of life. He sees and he feels 
evil , but he hopes for good. Despair is the opposite to hope: 
where this takes place, a total derangement of all the mental 
faculties ensue; and generally, if not soon relieved, the wretch¬ 
ed subject dies, or puts an end to life. 

2. While we retain our old Saxon word hopa, hope , from 
hopian, to expect, we espouse the word despair, from the 
French desespoir. In the same language, esperance , and es- 
poir, signify hope: and desesperance , and desespoir, despair, 
the loss of hope —the opposite to hope—the state in which 
there is no expectation of good, happiness, or success. Wliat 
then is the proper definition of hope ? The following is the 
most common, and probably the best:—“ The expectation 
'of future goodan expectation too, that arises from desire. 
It must be good, else it could not be desired: it must be fu¬ 
ture, or it would not be an object of expectation — good in 

vol. i. 36 2 a 2 


* 


282 THE HOPE OF THE GOSPEL, &C. .* 

possession, precludes hope —V Hope that is seen (possessed) 
is not hope; for, what a man seeth, why doth he yet hope 
for? But if we hope for that we see not, then do we with 
patience wait for it.” Rom. viii. 24, 25. A thing that was 
once an object of hope, may have been attained; and if so, 
hope , in reference to that, is at an end. Hope is never exer¬ 
cised, but where there is a conviction, less or more deep, of 
the possibility of attaining its object. As hope implies desire, 
it must be a natural or moral good that is its object, for 
nothing can be desired that is known to be evil . That which 
is goqd, can alone gratify the heart; and to gratify is to 
please, satisfy, and content. When Milton puts in the mouth 
of Satan, the following speech; Parad. Lost, Book iv. 1. 108. 

“ So farewell hope, and with hope farewell fear, 

Farewell remorse: all good to me is lost; 

Evil , be thou my good." 

The poet does not mean that the nature or operation of 
evil can be changed; but that the diabolic heart might be 
pleased, satisfied, for the time, and contented with it, as a 
means of gratifying revenge and malice; as all good was then 
to him beyond the reach and sphere of hope. None but the 
devil could have uttered such a speech; as none but that 
archangel ruined, could bring the fellest malice and revenge 
into successful action, so as to derive gratification from the 
result. Could Satan have taken evil in the place of good, so 
as to have rested satisfied with it, in that moment the nature 
of evil must have been changed to him, and hell cease to be a 
place of torment. But it is a diabolic boast, and has neither 
truth nor reason in it. 

3. In examining this grand subject farther, I would ob¬ 
serve, that hope may be considered in a threefold sense :—• 
1 . Simple hope. 2 . Bead hope. 3. Living hope. 

1. Hope, simply considered in itself—according to its de¬ 
finition above, the expectation of future good ;—this shews 
the existence of the thing, without activity in itself, or opera¬ 
tion in reference to its object. It exists, but in a state of care¬ 
lessness and unconcern. This sort is nearly common to all 
men ; is not only without profit to them, because not used , 
but is generally in its flutterings in the breast, like the ignis 
fatuus, that instead of leading aright, leads astray, causing its 
possessor to rest in mere ; vpectation, inoperative and indefinite 


A DISCOURSE ON I PETER I. 3-5. 


283 


—without any time to commence, or 'place to act in ; a princi¬ 
ple which from its misuse, rather deceives than helps the soul. 
In consequence of this, it has been called delusive hop e, false 
hope, vain hope, &c.: but hope in itself, which is a gift from 
God, is neither deceptive, false, nor vain. It is the misuse or 
abuse of it, that deceives, leads astray, fills with vanity, &c. 
If properly used and applied, it may become even the anchor 
of the soul: and is that power or principle on which the grace 
of God works, in order to bring forth in the end, that faith 
by which even mountains are removed. A wicked man may 
have this simple hope, and so may a hypocrite, and neither re¬ 
ceive benefit from it: yea, they may abuse it to their eternal 
damage ; and thus every power of the soul, and every gift of 
God, may be abused, and in reference to this, we may apply 
the homely, but expressive lines of old Francis Quarles :— 

“ Tims God’s best gifts, usurp’d by wicked ones, 

To poison turn by their con-ta-gi-ons.” 

2. Dead Hope. I do not mean by this, hope that is ex¬ 
tinct ; for then it would cease to be hope, or any thing else. 
Nor do I mean hope that is entirely inactive, and which may 
on this account be considered as morally dead: but I mean 
that hope w r hich has for its objects good things to come, after 
life is ended —a hope that expects fruition of the objects of 
its attention, when the present state of things closes for ever 
on its possessor. Nor do I mean the hope that has for ob¬ 
ject the glories of the invisible world : but the hope that mis¬ 
places its objects—that refers things which belong to the pre¬ 
sent state of being, to a future state: as it does the things 
which should be received here, in order to prepare for glory 
hereafter. This is a species of religious hope, it has to do 
with religious matters —such as pardon of sin, sanctification 
of the soul, and the acquisition of those graces that constitute 
the mind that was in Christ: —in a word, that holiness with¬ 
out which none shall ever see the Lord. It expects none of 
these in this life; and that no consciousness of having re¬ 
ceived pardon can take place before death, if even then; nor 
can any person, according to this hope, be saved from his 
sins till his body and soul are separated. Hence, all its ope¬ 
rations are in reference to death, and the separate state imme¬ 
diately succeeding. This hope, or this perversion of simple 


281 THE HOPE OF THE GOSPEL, &C. I 

hope, paralyzes the Christian spirit, and in effect grieves the 
Spirit of God. No man ever receives good from it: it serves 
indeed to amuse the mind, and in the proper sense of the 
word, divert the soul:—it turns it awayirom seeking present 
blessings , because its owner has made up his mind, that none 
of these blessings can be received before death , and therefore 
he neither seeks nor expects them. It has the form, but it is 
the bane, of every good. In many, this species of hope, or this 
abuse of hope, is associated with much uncertainty , and 
sometimes with a degree of despair , even in reference to the 
things which it professes to have for its object, till at last the 
man doubts the immortality of the soul, and the resurrection 
of the body ; and in fine, the joys of heaven become proble¬ 
matical ! This is dead hope —the hope that is looking for no 
spiritual good before death ; and generally appears to be in¬ 
active and unconcerned even about them. It is the inhabi¬ 
tant of a dead soul —of a lifeless , careless , Christless , pro¬ 
fessor of Christianity .-—one who, though he have a name to 
live, yet is dead; and who will find, when he comes to that 
bourne where his hope is expected to act , and be realized , 
that it is like the giving up of the ghost :—he gives up his 
ghost and his hope together. It is also the hope of the wicked 
—they expect to find God’s mercy when they come to die * 
but the hope of the wicked , in death, perisheth. Of such per 
sons, none can entertain hope but themselves. 

3. Living Hope.—T he hope that lives and flourishes by 
hoping ! This is simple hope , in its greatest activity and 
operation :—hope with all the range of possible good , in its 
eye , its expectation and its desire. Its objects are necessarily 
future ; but all is future that is in the least degree removed 
from the present ;—hence, the future , properly speaking, 
verges on the time that now is. The blessings that are ne¬ 
cessary now it sees at hand— desires the possession— believes 
the possibility of immediate attainment— claims the grace 
from God through Christ—and thus realizes its object. Hav¬ 
ing received this blessing, it is strengthened to go out after 
more; sees, desires, and claims the next in course ; receives 
this, and thus realizes another good, that a short time before 
was future; and continues to be future still, to all others who 
do not act in this way. 

This hope is ever living by receiving. Pardon and holi- 


A DISCOURSE ON I PETER I. 3 - 5 


285 


ness — the forgiveness of all sin —and purification from all un¬ 
righteousness , must be attained here. This it sees ;—of this 
it is convinced;—and these blessings are the first objects of 
its attention. It claims them by a living energy, through 
faith ; for hope cannot exist nor act without faith; and by 
faith is its work made perfect. Thus it is ever receiving. 
All future blessings, belonging to the human state of proba¬ 
tion, which extends from the cradle to the grave, in the whole 
series of their approximations , becoming present , are realized 
in their order ; and the innate power of the last received, 
serves to support that which was received before, and thus, 
on all the increasing glory there is a defence. 

This hope takes up all God’s blessings in their places and 
proper series. There are some of 11 s objects as stated above, 
which necessarily belong to this life ; others, that as neces¬ 
sarily belong to the world to come. It will not refer the 
blessings to be obtained here, to the state after death; nor 
will it attempt to anticipate those blessings which belong to 
eternity , in the present state. It is a discriminating grace, 
for it is ever supported by knowledge and faith. It walks 
uprightly, and therefore, surely, 

(f Grace is in all its steps, heaven in its eye : 

In every gesture, dignity and love.” 

St. Peter calls this a living hope. God, says he, hath 
begotten us again, £/? ^aa-otv, to a living hope —and here 

he probably refers to his own case , and that of the Apostles , 
at the time that the Jews had put Jesus Christ to death : 
they had' actually lost their hope , it had died, was become ex¬ 
tinct; as it was before founded on the life of Christ, who they 
expected was about to restore the kingdom to Israel. When 
they found that the Jews had power to crucify Him—that 
He actually died and was buried; and that He lay under the 
power of death ; for, as yet, they had not seen Him, nor heard 
of His resurrection; and, therefore, they seem to have lost 
all hope in Him as the King of Israel: but, when assured 
of His resurrection, then their hope sprang up afresh. The 
Apostle represents God as having, uvetyevvyrets, begotten them 
again ,—as giving them a second birth by this resurrection of 
Christ. They began to live a new life , having a lively faith 
in Him, who, though delivered to death for their offences, was 
raised again for their justification. 


Ji8G '£111*: HOPE OF THE GOSPEL, &c. : 

From all this we learn, that hope of pardon, holiness and 
heaven, depends wholly on the resurrection of Jesus Christ 
from the dead. The atonement was made by Ilis passion 
and death. The grand sin-offering had been made—but the 
resurrection was the evidence that this was the true sin-offer¬ 
ing ; and that this sin-offering had been accepted by the 
Lord. 

1. If Christ had not died for man, no soul could have been 
saved. There was no remission of sins without the shedding 
of blood; and no atonement in the shedding of blood, unless 
that blood had been of infinite value. 

2 . As Christ was put to death as a malefactor, had He not 
risen again from the dead, it would have been a presumptive 
proof that He had suffered justly. But as He did rise ac¬ 
cording to His own prediction, this was a full proof of His 
innocence, and God’s acceptance of His offering. That cru¬ 
cified body—that pierced heart—could never more have been 
restored to life, but by a miracle of the Lord; and had He 
been a malefactor, God’s power would never have employed 
itself in raising a body that had suffered the sentence of the law ; 
as this would have been an accrediting of iniquity. The 
Resurrection, therefore, eternally precludes all suspicion on 
this head. 

3. The resurrection of Christ was not only a proof of His : 
immaculate innocence, and of God's acceptance of the sacrifi¬ 
cial offering that He had made, but also of our resurrection . 
It was the human nature of Christ that died; it was the hu¬ 
man nature that rose again from the dead. It was absolutely 
necessary that there should be incontestible proof of the 
reality of Christ’s death, in order to establish the fact of His 
resurrection. If it had only been a suspended animation, 
His revivification could have been no miracle. But the Jews 
saw Him nailed to the cross—the Roman soldiers saw this 
also. When He, and the malefactors that were crucified 
with Him, had hung the due time, they were examined to see 
whether they were dead, that if not, the coup de grace 
might be administered—the breaking of their limbs, to put 
them out of pain. The two malefactors were not quite dead, 
therefore they brake their bones; but they found Jesus dead 
already, therefor? they brake not His bones ; but, to make 
sure work, one of ihe soldiers pierced His side with a spear, 


A DISCOURSE ON I PETER I. 3 - 5. 287 

and from the wound issued blood and water: a full evidence 
that the spear had traversed the pericardium, and wounded 
the heart. And this was, no doubt, what was designed by 
the act: to fulfil the purpose of the sentence, and to ensure 
the certainty of His death. 

After this act, that body never could be restored to life 
but by the miraculous power of God: and that miracu¬ 
lous power, never could be applied to accredit iniquity or 
imposture. 

That all imposture might be prevented in His rising again, 
they took care to seal the tomb with the governor’s seal, 
which it was death to counterfeit or break ; and a guard of 
Roman soldiers was set to keep watch, till the third day 
should be elapsed, after which Christ had said He would rise 
again. Notwithstanding all this care and caution the Resur¬ 
rection took place,—was sufficiently evident,—was attested 
by the guard themselves ;—but who were persuaded by the 
Jewish rulers to tell a most clumsy falsehood, which confuted 
itself, that they fell asleep (which was death if they did) and 
that while they slept, His disciples came and stole away the 
Body. If they were asleep , they could not know whether He 
rose Himself or was raised by others; and if by others , how 
could they know that they were His disciples , as they ac¬ 
knowledged that at the time they were asleep ? The sol¬ 
diers got money , and they reported what they were desired 
to tell; and the governor was persuaded to wink at the 
thing. See the account, Matt, xxvii. 62—66. xxviii. 11—15. 

But this falsity and malevolence were defeated by the 
manifestation of Christ Himself who, after He was risen, 
shewed Himself openly to His disciples; ate and drank with 
them, for about fifty days ; was seen and known by many, 
and at one time by more than 500 persons ! See the differ¬ 
ent Gospels, and 1 Cor. xv. 3—8. 

Such was the evidence of these facts to the disciples, who 
were so influenced by them, (though naturally hesitating and 
doubtful,) that they could never, doubt more; but with the 
greatest power bore testimony to the resurrection of our Lord ; 
and the evidence was so great, cumulative, and conclusive, that 
many even of the Jewish priests, became obedient to the 
faith: and multitudes both of Jews and Gentiles, were con¬ 
verted to Christianity. Thus then, Peter and his brethren 


288 




THE HOPE OF THE GOSPEL, &C. I 

were begotten again unto a living hope, by the resurrection of 
Jesus Christ from the dead. 

4. The ascension of Christ to heaven, and His sitting down 
on the right hand of God, is a proof that He has regained the 
forfeited inheritance of mankind ; and this inheritance , all His 
genuine followers have a right to expect. Hence the Apos¬ 
tle says, we are begotten to an inheritance incorruptible , un¬ 
defiled, and that fadeth not away. 

It is an inheritance. The children of God only can pos 
sess it. Those who are begotten again —that have had a 
new birth, being born of the Spirit. By our first birth, we 
are born children of the old corrupt Adam—children of wrath, 

i. e*. condemned persons, dead in law—and who cannot in¬ 
herit ; for, having sinned and been traitors against God, we 
have forfeited the inheritance. But as Christ has died and 
risen again from the dead—by a second birth—the being born 
from above—we become children of God by faith in Him ; 
and if children, then heirs, heirs of God and joint heirs with 
Christ. But we must become children in order to be heirs. 
For to none but these can eternal life be given : for even in 
heaven the lot is dealt out according to law : if children , then 
heirs; if not children, then not heirs. 

This inheritance is, 

1. Incorruptible, Apdxprov. It has no principle of dissolu¬ 
tion or decay in it; and therefore must be totally different 
from this earth. The title is good ;—it is legally conveyed; 
—there is no flaw in it;—it cannot be vitiated. Originally, it 
was a gift from God’s Eternal Bounty, but the forfeited gift 
was recovered by purchase; and a most valuable considera¬ 
tion was paid down for it. It is signed, sealed, and witnessed, 
and is ready to be delivered; for the time of seisin , or taking 
possession, is just at hand. 

2 . It is undefiled, Af^iccvrov. It has not only no principles 
or seeds of dissolution in itself, but it cannot be defiled —no¬ 
thing impure can enter it; therefore its corruption or deterio¬ 
ration is impossible. 

3. It fadeth not away, A^upocvror. It cannot wither — 
Neither the soil, the air, nor the water, can ever change. The 
soil cannot be exhausted; the air cannot be contaminated; 
and the water cannot be corrupted. It is always in bloom. 
It is a metaphor taken from those flowers that never lose their 


A DISCOURSE ON I PETER I. 3—5. 289 

hue nor their fragrance. From the Greek word ct/MtpetiTvf, 
we have our flowers called amaranths , because .they preserve 
both hue and apparent freshness for a long time. This in¬ 
heritance is as unfailing as its heirs are :—their day of pro¬ 
bation is past; their lot is fixed ; they can sin no more ; para¬ 
dise cannot be lost a second time: therefore the inheritance 
is for ever. This inheritance can never more go out of the 
family : it is their own ; unchangeably so. Not tenants at 
willy under the caprice of a landlord—nor the inheritance a 
“place that can be assailed or taken from them either by force 
or fraud. It is no such tenure, nor so exposed. . Their right 
in it is indefeasibly established. Satan attempted once to dis¬ 
possess them eternally of the terrestrial inheritance, and all 
that was dependent upon it: and though he partly succeeded, 
yet God devised means that His banished should not be ex¬ 
pelled from Him . Jesus repurchased and reconveyed it un¬ 
alienably. So the attempt of the great adversary has been 
completely defeated. Glory be to God for His unspeakable 
gift! 

On the subject of this inheritance of the people of God, I 
met with a very curious piece in an ancient Latin MS. on 
Vellum, that contains discourses for all the Sabbaths of the 
year; how early composed I cannot tell, but the collection 
was made by John Felton , Vicar of St. Mary Magdalene, Ox¬ 
ford, and written about the year 1450. I shall translate this 
curious piece as a specimen of the theology of our forefathers. 
He observes : 

“ It was a custom in this country, (England,) that if a ty¬ 
rant or oppressor had driven the true heir from his inherit¬ 
ance, and appropriated it to himself, and the oppressed man 
could not get any legal redress, (for on the side of the adver¬ 
sary there was pow r er,) his last remedy was to challenge the 
tyrant to single combat; and if he overcame him, he was 
reinstated in his inheritance, and the oppressor lost his life. 
But if the lawful heir was an old and infirm man , and could 
not undertake the contest, if he had a stout healthy son who 
was a knight or a soldier, the law permitted him to fight the 
tyrant or oppressor, in his father’s stead, as the right of the 
inheritance would, on the father’s demise, fall to him. In 
like manner the Scripture gives us to understand, that Adam , 
the first man, was right and true heir of Paradise; but was 
vol. i. 37 2 b 


290 THE HOPE OF THE GOSPEL, &LC. . 

driven from it by the craft and subtlety of the devil. And ah 
though he might have claimed the combat, in vindication of 
his right to the inheritance, yet being old and feeble, he was 
incapable of doing it. But his son, a strong, active warrior, 
claimed the battle in place of his father, fought with and over¬ 
came the tyrant and oppressor, and gained a glorious victory 
for his father and brethren. And having done so he convey¬ 
ed the inheritance to his father and brethren by the following 
CHARTER 

“ * Know all men present and to come, and all in heaven and 
in earth, that I, JESUS CHRIST, Son of God the Father, 
and the Virgin Mary, God and Man, on account of My inhe¬ 
ritance unjustly and traitorously taken away from My family, 
and long detained in the hand of the adversary, have descend¬ 
ed into the Stadium, fought with and overcome him, and 
gained a glorious victory; by which I have recovered and 
taken proper seisin of My inheritance, at the Passover; and 
with Mv heirs have received it according to the appointment 
of My Father, to have and to hold, freely, fully, and peace¬ 
ably, in length and in breadth, for ever and ever, on the sim¬ 
ple condition of paying annually and daily to God, the tribute 
of a clean heart and pure mind. In testimony of which, I 
have written this present charter with My blood, and order it 
to be read publicly by the whole world: and have affixed to 
it the seal of My divinity, with the testimony of the Father 
and the Holy Spirit, for these Three give witness in heaven. 

“ ‘Written, read, confirmed, and delivered to men, on 
Mount Calvary, on the sixth day of the Passover, in the five 
thousand two hundred and thirty-third year from the creation 
of the world. To remain open and public FOR EVER P ” 

The ordeal by battle, or single combat , in doubtful cases, 
where it was supposed that God alone could decide, was al¬ 
lowed in England till between the eleventh and twelfth cen¬ 
tury ; as well as the ordeal by fire, hot iron , scalding water , 
&c.but that to which the author here alludes, was in high 
repute. The reader will at once see, that the inheritance 
was the same as that of which St. Peter speaks here. The 
tyrant, the devil—the old infirm man , Adam after his fall— 
the warlike Son , the Lord Jesus—the combat , His passion and 


291 


A DISCOURSE ON I PETER I. 3 - 5. 

death—the Magna Cliarta , or great charter of human salva¬ 
tion, the New Testament—the tribute, or acknowledgement 
for possession, a new heart and a holy life. For, without ho¬ 
liness, no man can see God ; and, without practical holiness 
no man can please Him. By allegories of this kind were our 
forefathers instructed in the simple truths of the Gospel. It 
is worthy of remark, that the charter was delivered to all 
men, was published to all men, and was ordered to be every 
where read. The Scriptures had not, at that time, been au¬ 
thoritatively withheld from the people. 

Having referred to the ancient way in which lost inherit¬ 
ances were recoverable, I come now to consider the remaining 
characteristics of this inheritance. 

4. Reserved in heaven for you. Such a place as that de¬ 
scribed above, is not to be expected upon earth. It is that 
which was typified by the earthly Canaan; and, in reference 
to which, the Patriarchs endured all kinds of trials and dif¬ 
ficulties in this life, as seeing Him who is invisible. There¬ 
fore, the inheritance must be after this life; for to this, as its 
ultimate point, does hope tend. There, it is to be kept, rervpv)- 
ftevyv, guarded and watched, for them to whom it belongs; 
and there is no fear of its being lost or alienated. 

5. But for whom is it kept ? Ans. For them who are kept 

by the power of God: rovt; ev ptei Oeov ppovpovpievovs — for 
them who are defended as in a fortress, by the power of God. 
There is a remarkable correspondence between the two verbs 
used in this sentence :— the first verb, rupee*, signifies to keep 
watch, guard; and is a place of custody or prison; 

and the other verb, tppovpeu, from <ppovpo$, a sentinel, signifies 
to keep as under a military guard. The true disciples of 
Christ are under the continual watchful care of God; and the 
inheritance is guarded for them. In some countries military 
posts are continually kept up on the confines, in order to pre¬ 
vent irruptions from 'a neighbouring people; and in many 
places, heirs, while in their minority, are kept in fortified places 
under military guards, lest they should sustain any injury, or 
be carried away. 

The heirs in the text are kept by the power of God; ev Swx- 
fjLu ©f<» v, by the mighty miraculous power of God : for nothing 
less is necessary to keep and preserve in this state of continu- 


29*2 THE HOPE OF THE GOSPEL, &C. I 

al trial, a soul from the contagion that is in the world. God’s 
providence is the safe place, and God’s power is the guard in 
that safe place. As it requires the same power to preserve 
that it required to create , so nothing less than the sovereign 
power of God will suffice to keep that soul in a state of ‘puri¬ 
ty , which that power has purified. Thus the power and 
grace which save us, are still necessary to keep us in the saved 
state. 

But how is this power exerted ? Ans. By faith. He that 
shall ultimately get the inheritance, is he who shall be found 
faithful unto death. Faith interests the power of God in be¬ 
half of His follower; and the power of God preserves the in¬ 
heritance for the man y and the man for the inheritance. No 
persevering without this power , and no power without faith. 
The oracle of God is, Be thou faithful unto death, and I will 
give thee the crown of life. This is salvation , redemption from 
sin in and during life, and glory after death. 

6 . This salvation, crar^put, this final state of safety, is 
ready to he revealed; ei$ G-artjpiocv eroi^v cc7roy.oi^v(p6tivxt —it is 
prepared to he revealed. The oxen and fatlings are killed, 
and all things are ready for the marriage. There is but a 
short step between any man and death ; and there is but a 
hair's breadth between the true believer and glory. But it 
will not be fully revealed till the last time. The inheritance 
is prepared, but its glories will not be revealed till we have 
done with life; —till we have passed through our probation, 
having held fast faith and a good conscience. 

Some by this clause understand the deliverance of the 
Christians at the sackage of Jerusalem by the Romans; the 
end. of the Jewish polity being called the last time: others 
refer it to the day of judgement, and the glorification of the 
body and soul in heaven. But it may with equal probability 
be applied to the Gospel dispensation, for it is the last, and 
shall not be succeeded by any other; and it is during this 
dispensation that all the miracles of God’s grace shall be 
wrought. Here, under the continual influence of the grace 
of God, the soul is to be saved. In the other world, the issue 
of this salvation is to be found. Indeed, the time in which 
we live may be called the last time; in this we have our last 
day —and how near may this last day be ! The end of all 


293 


A DISCOURSE ON I PETER I. 3 - 5. 

things is at hand. The end of the enjoyments of the wicked 
—the end of the trials of the godly. To all of us the Judge 
is at the door! and the kingdom of heaven is,open to all be¬ 
lievers ! Hallelujah ! The Lord God Omnipotent reigneth. 

Though there has been a general application of the sub¬ 
stance of this Discourse, during its progress, yet it would not 
be well to leave such momentous things without some in¬ 
quiries relative to our knowledge of the subject, and our expe 
rience of its truths. 

You have heard a fact stated, viz. the whole of mankind 
are in pursuit of happiness, and but few find, what was designed 
for all: and why, because they seek it not where it may be 
found. Some miss it through ignorance —some through un 
settledness of character. 

Have you attained it ? You who are so fully instructed in 
the nature of this blessing, and the Source whence it springs ? 
You know that it is to be obtained in the possession of true 
religion : in the life of God in the soul. Will you seek in 
earthly things, in Avorldly pleasures , profits , honours , &c. 
what you know can be found in God alone ? —If you will, 
and die in this state, how awful must the account be, which 
by and bye, you must render to God ! As you know not 
what a moment may bring forth, delay not to give your hearts 
fully to Him, that He may purify them from an evil con¬ 
science, and fill them with His holiness. 

I have spoken to you much about hope —the simple , the 
dead and the living hope. What sort is yours ? Are you 
also putting off the good things of the Gospel, till the day 
after death ?—If so, do you call this wisdom or madness? 

Have you got the operative living hope ? The hope that 
lives by hoping ? —see then that you give it its full scope. 
Let it be the pioneer for your soul—let it get forward, descry 
the route, and clear the way. Keep it alert—and let Faith 
act its part in conjunction with your hope. 

You have also heard much about the inheritance of saints 
in light. Do you see your own inheritance then ? Are you, 
after the example of your Lord, for the joy that is before you, 
enduring the cross, and despising the pain ? Do you know 
that your treasure is in heaven , by feeling that your hearts 
are there 1 


2b 2 




294 


TIIE HOPE OF TIIE GOSPEL, &C. ! 

Do you anticipate its blessedness ? Does the Spirit of 
God bear witness with your spirit, that you are a child of 
God ? And if a child , then an heir. 

But are you scripturally and experimentally assured of 
your sonship ? Can you bear to be in doubt on a subject of 
such awful importance ? Are you struggling after earthly 
possessions, rising early, sitting up late, and eating the bread 
of carefulness, that you may increase your earthly property, 
or accumulate wealth, while your desires are languid, and 
your prayers lifeless, in reference to this permanent eternal 
good ? 

There is an inheritance, yea, a kingdom for you; will you 
let any one take your crown? 

But you think you have a good hope through grace. 
Well, are you 'kept in the Faith? Is yours as strong as it 
ever was ? Does it live as much in heaven, as it formerly 
did ?—It formerly removed mountains —Is it now stumbled 
at mole-hills ? 

When you had most hope, faith and love, you needed 
more , in order to qualify you fully for heaven : If you have 
less now, are you getting to glory ? 

But you can say, My heart and my flesh long for the living 
God. Then you are near to the fulness of the blessing of the 
Gospel of peace. Hear one word which may be applied to 
your case ; If you seek Me let those go away. Part with every 
thing so that you may gain a full meetness for the inheritance. 
God does not desire you to cast any thing away, that is use 
ful or profitable. He will strip you only of rags and incum 
brances. 

You say you have many trials in the way. And what 
way is there, that is exempt from them ? Take courage ! 
He hath said, “ Cast thy burthen on the Lord, and He 
will sustain thee—that is, He will bear both thee, and 
thy load. Remember, all things are possible to him that 
believeth. 


Faith, mighty faith, the promise sees, 
And looks to that alone ; 

Laughs at impossibilities, 

And cries, “ It shall be done.” 


Keep still in view the great Sacrificial Offering. He has 


A DISCOURSE ON I PETER I. 3 - 5 . 295 

purchased all blessings by His own Blood ; and He has 
opened the kingdom of heaven to all believers. Continue 
looking unto Jesus ! Hear Him preaching —see Him suffer¬ 
ing, dying, rising, reigning :—and you can never more be 
troubled with doubts concerning the goodness of God, and 
His readiness to save to the uttermost all that come unto Him 
through the Son of His love. 

O thou Fountain of Mercy! Prepare us all for, and 
take us at last to Thy eternal glory, through Christ Jesus ! 
Amen. 


SERMON XVI. 


CHRISTIAN MODERATION. 


PHILIPPIANS, Chap. iv. vcr. 4—6. 

4. Rejoice in the Lord always : and again I say, Rejoice. 

5. Let your moderation be known unto all men. The Lord is at hand. 

6. Be careful for nothing; but in every thing by prayer and supplication with thanks¬ 

giving let your requests be made known unto God. 


One thing is peculiarly remarkable in Christianity : it gives 
blessings and talents to all , and finds employment for all these 
blessings and talents. 

Every member of the Church of Christ, has something to 
do in and for that Church. 1. We find from the context, 
that two women, Euodias and Syntiche , had laboured with 
the Apostle—that they were valuable and useful members of 
the Church—that there were some minor points on which these 
pious women differed ;—and that their usefulness might not 
be hindered, the Apostle exhorted them to be of the same 
mind in the Lord : for without a union of sentiment and affec¬ 
tion, it is not likely that they could labour together with so 
much success. 

2. He intreats a true yokefellow of his at Philippi, to give 
all possible assistance to those good women ; who doubtless 
were employed in visiting, instructing, and relieving the sick: 
and he urges this duty on his fellow Apostle, on the ground 








A DISCOURSE ON PHIL. IV. 4 -6. 


297 


that those women, (rw^^tjcruv , had wrestled together with him 
in the work of the Gospel. 

3. As he had appointed to all their work, so he shewed 
them all that it was their privilege to be happy in that work : 
and therefore says, Rejoice alway, and again rejoice —as if he 
had said, it is your privilege to be constantly happy —but there 
is no happiness but in the Lord —and those who rejoice, must 
rejoice in Him. That this might be the case, he exhorts 
them, ver. 4, Let your moderation he known unto all men: 
and urges it from this consideration, The Lord is at hand. 

I. Before I enter into the particular examination of the jirst 
clause in this verse, which shall be the principal subject of my 
discourse, I must say a few things on the latter clause , viz. 
The Lord is at hand; as there is a difference of opinion 
among commentators on the meaning of this phrase. 

1. Grotius and several others have supposed, that not only 
the primitive Christians in general, but the Apostles them¬ 
selves, were under the continual conviction that the day of 
judgement was at hand; and that this is the point which the 
Apostle has in'view in the expression, The Lord is at hand — 
and that from the conviction which they had of the proximity 
of this awful event, they used the exhortation on all con¬ 
venient occasions, as a spur to diligence , and a motive to 
perseverance. Grotius is certainly wrong in his supposition ; 
for the passages which he referred to this event, belong solely 
to our Lord’s coming to execute judgement upon the disobe¬ 
dient Jews, in the subversion of their state. To suppose that 
the Apostles, under the inspiration of the Almighty, could 
have been under such a mistake , would go to the destruction 
of their credibility: for nearly 1800 years are elapsed since 
that time, and the final judgement has not yet taken place ; 
therefore they must have been most capitally mistaken , and 
all the doctrines, cautions, exhortations, &c. which they deli¬ 
vered in reference to this imaginary event, must be all erro¬ 
neous, and, consequently, should be expunged from the Sa¬ 
cred Writings. But, when we apply the Scriptures in ques¬ 
tion to the desolations which were then coming on the Jewish 
people and state, and they can apply to nothing else, the event 
shews they were divinely inspired, because the predictions 
were punctually fulfilled, and the exhortations in reference to 
them, appropriate and highly applicable. 
vol. i. 38 


298 CHRISTIAN MODERATION : 

2. The clause lias been understood by others, as having 
something cautionary or monitory in it, as if the Apostle 
had said, see that you do all right, for the Lord is ever pre¬ 
sent, and His eye is upon you. He has appointed you your 
work —He offers you grace to enable you to perform it aright 
—lie is the sole Judge of it—and He alone will punish or 
reward it. 

3. As the Christian Church has selected this portion to be 
read the Sabbath previously to Christmas-day , her design was 
to call to the remembrance of the faithful, the blessings which 
the Advent of Christ has procured ; and to lead them to ex¬ 
pect a repetition of the same blessings. According to this 
view of the subject, The Lord is at hand! the mind should 
go forward in the expectation of peculiar blessings and mer¬ 
cies at this season of the year. This is a use of the present 
portion, which I hope none of my hearers will neglect. 

I would not dismiss this part of my subject, without making 
a few remarks in reference to our profiting :— 

1. Jesus came and destroyed the Jewish polity, according 
to His prediction. Let this teach us that every prediction of 
God is absolutely true —that all that remain yet to be fulfill¬ 
ed, shall be fulfilled in their season, as those have been, of 
whose accomplishment we have had the fullest evidence. 

2. As it is no less true that God is always at hand , let us 
endeavour so to begin, continue, and end every work, that it 
may meet with His approbation; which it cannot meet with, 
unless it bring Him glory, us good, and our neighbour profit. 
It is a most consolatory thought, that God is ever nigh us, 
protecting us with the shield of His power;—directing us by 
the counsel of His Spirit;—and providing for body and soul 
out of the endless stores of His providence and grace. 

3. As the season is at hand in which we commemorate the 
incarnation of our Lord, let us expect especial blessings. It 
is for this purpose, as we have seen, that our Church selects 
this passage, and appoints it to be read the Sabbath before the 
Nativity , that the people of God might have their expecta¬ 
tions enlarged, and, in consequence, actually receive an in¬ 
crease of every grace of Christ’s Spirit. The subject taken 
up in this threefold point of view, cannot but administer both 
edification and improvement. The use of it in reference to 
the grand subject of the tSxt, we shall afterwards consider- 


A DISCOURSE ON PHIL. IV. 4 -6. 


299 


I come now to my main point, and which I believe to be 
the main point which the Apostle had in view, Let your mode¬ 
ration be known unto all men. 

I believe the term moderation is to be applied to the pas¬ 
sions and operations of the human mind; and that, as the 
Apostle exhorts that moderation should regulate and govern 
the whole, so he intimates, that without this moderation there 
will be a sinful excess on one hand, or a sinful deficiency on 
the other. 

The original word ententes, from ent, upon , and enta, I 
yield , though it may be applied to meekness, gentleness , and 
patience , yet from the connexion in which it stands here, it is 
sufficiently evident that our translators have given it its 
proper meaning, by rendering it moderation. We may there¬ 
fore suppose the Apostle to say, As the Lord is at hand, and 
you have a great work to do, in which both your soul and 
body must be employed, take heed that all your passions and 
appetites be properly regulated and directed, that there may be 
no sinful deficiency or exuberance in any; that ye may do 
every thing from a proper motive , in its proper time —in its 
due place —in its necessary proportion —and in reference to 
its proper end. 

Moderation , from modus, a measure, whether to ascertain 
length or quantity, is a very proper term to express a ruling 
principle applied to the passions, feelings , operations, or ex¬ 
cursions of the mind. 

By passion, I mean something in the mind that is acted on, 
by something without; in consequence of which, certain feel¬ 
ings are produced which form themselves into what are called 
desires and aversions. 

Desires are excited by the seeing, feeling, or hearing of 
things which appear to be suitable, useful, and profitable. 

Aversions are excited by seeing, feeling, or hearing of things 
which are apprehended to be unsuitable, unprofitable, and in¬ 
jurious. 

Perhaps all the passions of the human mind, may be, with 
propriety, reduced to the above simple classification. 

Desires, will include all the concupiscible passions :— aver 
sions, all the irascible. 

Under theirs* head we may class desire, simply consider- 


300 


CHRISTIAN MODERATION : 


ed; hope, springing from desire; and love , produced by the 
realization of hope. 

Under the second , we may class dislike , fear , anger , terror , 
horror , hatred , and the like. 

All these passions, whether concupiscible or irascible , imply 
some degree of acquaintance with the things that are their 
objects. 

In the first case, that things do which are desirable in 
themselves, and attainable by proper means. 

In the second case, that there are things which are evil in 
themselves, and may possibly occur, unless opposed by proper 
preventatives. 

Good, real or supposed , is always the object of desire. 

Evil, real or imaginary , is always the object of aversion . 

1. The nature of the soul must be changed before it can 
desire evil , knowing it to be such —and before it can hate 
good , when convinced of its goodness, and, particularly, when 
convinced that that good is attainable. Desire is opposed to 
aversion—love to hatred-—hope to despair. t 

Desire is excited on the knowledge of the existence of an 
attainable good. The good once possessed or enjoyed, pro¬ 
duces love. Properly speaking, we cannot love a good that 
is not enjoyed. God Himself is not loved till enjoyed:— 
We love Him because He first loved us. Previously to en¬ 
joyment, all is desire —but desire more or less intense, ac¬ 
cording to our apprehension of the excellence, usefulness, and 
profitableness of the good we have in prospect. 

Desire associates to itself hope —“ hope is the expectation 
of future good.” The soul may consume in desire , because 
there is no enjoyment; fruitless longings drink up the spirit. 
“ Hope deferred,” says the wise man, “ makes the heart 
sick;”—utterly disappointed, slays it. “ But when the de¬ 
sire cometh,”—when the thing desired is possessed—then, 
says the same authority, “ it is a tree of life ;” its fruit , or, 
in other words, the enjoyment of the thing desired and hoped 
for, is the food of the soul; because it is found to be fitting, 
useful, profitable, &c. 

Despair is not a passion. Despair is the utter and final 
disappointment of hope. It is a conviction that the thing de¬ 
sired and hoped for , is absolutely and eternally unattainable M 
In this case, desire does not exist: because desire always im- 


A DISCOURSE ON PHIL. IV. 4 - G. 301 

plies not only the knowledge of the existence of a certain 
good, but also, that there is a possibility of its attainment. 
Wishes may subsist with despair , and thus modify themselves ; 
“ O, that such a thing were attainable! but it is not—it is for 
ever, eternally impossible !” This may shew us the proper 
difference between wish and desire. 

2. Where desire, hope, and love , cannot exist, there aver¬ 
sion, despair, and hatred, must live. Hatred produces malice 
—malice, revenge. But revenge, malice, and hatred, are not 
properly passions. They are the irregular, unbridled, un¬ 
moderated workings of aversion : —as foolish fondness, lan¬ 
guishing hope, and pining wishes , are not passion, but the 
exuberance, the unbridled, and unrnoderated workings of 
desire. 

As the soul is naturally led to desire good, and hate evil — 
and as good may be lost and evil acquired, God has set before 
man, life and death —a blessing and a curse. If the life and 
blessing are not attained, then death and cursing must take 
place: the Gospel, therefore, holds out to our desire and 
expectation, every possible good —such good as is suited to the 
nature of the soul, and to the state and condition of a human 
being ; — a good that can never be useless, must ever be profit¬ 
able, and will endure eternally. On the other hand, it ex¬ 
hibits to our view a real and substantial evil —the possibility 
of the loss of all good for time and eternity, and the posses¬ 
sion of all evil—every thing that the soul can suffer from un¬ 
availing wishes—endlessly blasted hopes—and deep sinking 
and inimitably overwhelming despair. And this glorious and 
benevolent system, shews all this to be only the consequence 
of an obstinate rejection of proffered good. To excite desire, 
hope, and love, God unbosoms His endless mercy to us in 
Christ Jesus:—Here is every thing that the soul can desire, 
which is suitable to its nature, and perfective of that nature in 
time and eternity. 

The work of His grace begins on the passions. By the 
teaching of His spirit we are called from imaginary to real 
good. By the operations of His grace, sin is forgiven, and 
the peace of God communicated. The work of the Spirit is 
to refine and rectify the passions of man—not to create new 
ones, nor to destroy old ones; but to influence, purify, regu¬ 
late, direct, and moderate the whole. We did not lose one 


302 


CHRISTIAN MODERATION I 


passion by the fall —we do not gain one by regeneration . 
Every passion we have is essential to the being of the soul: 
and if we had any other passions than those which we possess, 
we could not be creatures of the same class —we, therefore, 
could lose none, and can gain none, if our identity and link 
in the chain , or degree in the scale of beings, is to be pre¬ 
served. 

Sin has defiled the whole—grace is to purify and refine 
them. Sin has rendered all disorderly and irregular—grace 
is to regulate the whole and moderate their operations. 
The apostolic counsel, “ Let your moderation be known unto 
all,” is another word for, “ Be ye saved into the fulness of the 
blessing of the gospel of peace.” Get evil cast out—get 
good brought in. Get from under the government of irregu¬ 
lar passions and appetites ; and come under the direction and 
government of the correcting and harmonizing spirit of the 
God of light and order. In order to have the passions regu¬ 
lated, we must endeavour to get an acquaintance with our 
own minds. How few know any thing of what is within 
them ! Hence, not knowing our passions, we have no rule 
by which to guide them; and they are under no discipline. 

Do nothing without thought. Let this be a sacred rule 
from which you will never permit your soul to depart. To 
act on the immediate impulse of passion or feeling, is the pro¬ 
perty of a brute. When any thing is proposed to be said or 
done, consider the possibility of doing or saying too little or 
too much. The rule of moderation must be here applied. 
Bring the subject immediately before your mind—let attention 
consider it— -judgement weigh it— will or resolution determine 
concerning it, as to what is to be done—how much or how lit¬ 
tle , and when and how. 

We are always in extremes, or prone to them ; moderation 
seldom rules. What are all the vagaries, irregularities, and 
extravagances of man, but transgressions of this sacred rule 
—Moderation. 

Be determined to act when action is necessary—to perform 
what is necessary and no more ; and never to be satisfied 
with doing less than is required. Moderation will also dictate 
with respect to the place, the time and the manner . 

Every place is not equally proper for a particular action , 
therefore, select the place that is proper. All times are not 


A DISCOURSE ON PHIL. IV. 4-6. 


303 


equally good. An action, not done in proper time, may not 
only be useless but injurious ; which, if done in proper time, 
would have been highly profitable. 

The manner also should be particularly studied :—a bad 
mode of doing an action of the highest importance, may ren¬ 
der it useless or disgusting; and spoil all its fruit. An action 
inconsiderable in itself, may be rendered productive of great 
utility and pleasure by an appropriate and gracious manner. 
In all these things let your moderation be known unto all 
men. 

Apply this rule also to your attachments, and to your 
opinions. Be not hasty in forming friendships or intimacies 
—appearances are seldom sure guides—they may be good 
land-marks; but examine the road and every bearing; connect 
these appearances with spirit, temper, action, manner, and 
judge from the whole; and then the judgement is likely to be 
according to the rule of moderation. 

Opinion and judgement are often confounded ; but they are 
very different. Opinion is generally formed on appearance — 
judgement on investigation Opinions are often crude, irrele¬ 
vant and inconsistent— judgement is systematic, regular, and 
consistent. The former is the fruit of passion or feeling —the 
latter of reason. 

In religious and political opinions, men are greatly divided 
—Every man thinks his own right:—for, if he did not think 
so, he would not adopt it. Each, therefore, should give ano¬ 
ther crediufor his sincerity and uprightness , in what he pro¬ 
fesses to believe : and not endeavour to obtrude his own opi¬ 
nion upon his neighbour, unless he can give him a sufficient 
reason that his is right, and that his neighbour’s is wrong. This 
w T ill lead to discussion, and discussion may produce mo¬ 
deration. 

Moderation , in reference to a religious or political opinion, 
is widely different from what is termed indifference about re¬ 
ligion, politics, &c. Moderation avoids excesses of all kinds, 
while laboriously studious to preserve the golden mean. In¬ 
difference is careless and unconcerned, whether the thing be 
true or false, right or wrong. To indifference, all systems 
of religion and politics are the same. The indifferent man is 
a latitudinarian in religion. He has no fixed Creed , nor 
does he think it of importance to form one. In politics , his 


304 


• CHRISTIAN MODERATION *. 


indifference so far prevails, that he cares not what form of 
government he is under. Arbitrary power and rational liber¬ 
ty, are to him the same, provided he suffer not under one of 
them, in his person or in his property. To him the British 
constitution and that of Spain , are equally good. A person 
of an opposite mind is generally a fury , if not influenced by 
moderation. All who are not of his religious opinions , are 
heretics, and should be committed to the flames : all who are 
not of his political creed, are traitors, and should be expatria¬ 
ted or hanged. In such cases, how much need for the Apos¬ 
tle’s advice—“ let your moderation be known unto all.” 

The more common matters to which moderation should be 
applied, I have left unnoticed:—he must have but a little re¬ 
ligion, and less sense, who does not see that he should be 
moderate in his food, sleep, clothing, domestic expenses, pur¬ 
suits of whatever kind, and in every thing that concerns him, 
either as an agent or a patient. To give this exhortation the 
fullest effect, let us remember the manner in which the Apos¬ 
tle enforces it—“ The Lord is at handy He is yoilr Judge— 
His eye is ever upon you—He hates evil—He loves good— 
all excesses in action and passion, are opposed to the order and 
harmony of His Spirit, and His administration among men. 
He is at hand also to help you, to support you in trials—suc¬ 
cour you against temptations—to direct your hearts into His 
love and fear: and, in a word, to give you grace according to 
your day. 

II. Having considered this important branch of the Apos¬ 
tle’s exhortation, let us see how the other parts concord with 
this, and the views of it which have been already presented. 

Be careful for nothing , w$ev ptepi^vccrt—Be not anxious ¬ 
ly concerned about any thing. Carefulness , circumspection , 

and diligence , are never prohibited by the Gospel; on the 
contrary, they are strongly recommended and enforced. He 
who is without care , in the proper sense of the word, is with¬ 
out prudence , common sense, and reason ; but anxiety , which 
argues doubtfulness , diffidence , distrust , and perturbation of 
mind, is always ruinous. The anxious man has no confidence 
in himself—all is hurry and confusion— apprehension and 
dismay—he has no confidence in his God, either in His pro¬ 
vidential management of the world, or in the displays of His | 
grace and mercy:—his mind is unhinged ; he is a prey to " 


A DISCOURSE ON PHIL. IV. 4 - 6. 305 

conflicting passions, each of which predominates by turns. 
In the present, he is miserable ; and every future prospect is 
gloomy and distressing. Anxious carking care , is the very 
opposite to moderation . By the former, the government and 
balance of the soul is lost: by the latter they are preserved. 
The anxious mind is a hurried mind: it is necessarily dis¬ 
tracted ; and, in consequence, always indecisive. He is tossed 
about with illusive hopes, every one of which terminates in 
disappointment, because not founded in reason or probability : 
and he is tortured with fears, which have no place but in his 
own imagination. He is without prayer , without confidence, 
and without God : and all his labour is marred, and his life 
poisoned by the anxiety he feels for the issue of every thing ; 
and the gloomy apprehensions he has, that the result will be 
evil . In a word, he is a burden to himself, and a plague to 
others. 

To prevent such a state of mind, the Apostle prescribes 
moderation , on the consideration mentioned before, the Lord 
is at hand. To shew the use of this, he exhorts that in all 
things our requests should be made Ifaown unto God, by pray¬ 
er and supplication with thanksgiving. 

It may be said, “ How can any considerate man be free 
from anxiety, who is conscious that there is so much natural 
and moral evil in the world, and who cannot foresee what is 
in futurity; but has reason to conclude, from what has taken 
place, that every arriving moment will come laden with 
trouble, disappointment, affliction, and death.” It may be 
farther asserted, “ That the changes and chances of this mor¬ 
tal life, are subjects of the most serious and solemn appre¬ 
hensions ;—because they come unforeseen —they cannot be 
prevented: and not being known, no provision can be made 
against them.” 

To meet this objection properly, we must allow that there 
are what we call chances in the world— i. e. accidents and oc¬ 
currences, which howsoever under the direction of the Divine 
Providence, appear to us unconnected, insulated, and fortui¬ 
tous. And that these chances produce changes, which could 
not enter into the comprehension of prudence or foresight to 
descry, is also to be Conceded. But what is all this to the 
point, as long as there verily is a God who ruleth in the earth, 
and who loves mankind ? Chances or accidental occurrences 

2c 2 


300 


CHRISTIAN MODERATION I 


in human affairs, are under His eye and government. To 
the changes produced by them, He can give what direction 
He pleases. The man who trusts in his God, need fear no 
evil: for should the chance produce a change which, in its 
natwl‘$f**operation, would be unfriendly to him; the power 
of God can turn it aside, or give it a contrary direction, so 
that it shall not come nigh to him to do him evil. God has way 
every where, and all things serve the purposes of His will: 
and it is His will and purpose to save to the uttermost all 
that come to Hifti through the Son of His love. 

Whatever a religious man’s request may be, let him make 
it known unto God —whether it concern his present or his 
future well-being. He wants a blessing now; —let the re¬ 
quest he made known. He is afraid of coming evil; —let him 
pray for protection and safety. Prayer , which is the desire 
of the heart , is also the language of dependence —and with-, 
out dependence on God for continual direction and protection, 
anxiety is unavoidable. Prayer continued, is supplication. 
Prayer, or the desire of the heart after God, may be one act; 
supplication is many.% Prayer simply requests: supplica¬ 
tion begs, entreats, pleads, and continues in all these, till the 
answer is given. 

Prayer and supplication should ever be accompanied with 
thanksgiving. Innumerable mercies have already been re¬ 
ceived :—for these, gratitude is reasonable ; and thanksgiving 
is the outward expression of gratitude. A man may expect 
to receive additional good from the hand of God, when he 
comes with a grateful heart for favours already bestowed. 

It is not likely that God will trust that man with more 
mercies, who is not thankful for those he has received. By 
gratitude, we in some sort return the divine favours back to 
their Source.—Those only who are faithful to restore a loan, 
have reason to expect they will be again entrusted. 

We are commanded to make our requests known to God: 
—this argues no imperfection in the Divine knowledge. By 
making them known, we are to understand enumerating themi 
—spreading them before Him, not that He may see or know 
them, but that our eye may affect our heart. He who says, 
“ As God knows all things, He knows my wants better than I 
can know them myself; and therefore I need not pray,” only 
shews that he has no sense of his wants —and that on him Di- 


A DISCOURSE ON PHIL. IV. 4 - 6. 307 

vine benefits would be lost: —for, not knowing the want of 
them, he could not know the worth of them ; therefore, that 
gratitude which springs from a sense of obligation , could 
never be felt by him : and as obedience is the proper expression 
of a sense of obligation —in the life of such a man, it cannot 
be found. God, therefore, requires that in all things , with 
prayer and supplication , we make our requests known unto 
Him. And when we know that His wisdom, power, and 
goodness, are interested in our behalf, we shall be free from 
all anxious and corroding cares. 

The necessary result of all this must be, that the peace of 
God shall keep the heart. As these directions are given to 
the church of God at Philippi; we may suppose that the mem¬ 
bers of it were made partakers of that peace which flows from 
a sense of justification or pardon, Rom. v. 1 ; but this peace 
w r ill have many interruptions, if it should not be wholly de¬ 
stroyed, where moderation is wanting, and where anxious 
carking cares are indulged. Where moderation in all things , 
with proper dependence on the providence, and faith in the 
mercy and goodness of God, prevail, there peace rules , and 
keeps the heart as in a garrison or fortified place, for so much 
does the term ppovpvcret imply: the heart —the whole system 
of affections and passions , which relate to man and his animal 
nature, in reference to this world—for he that thus makes his 
requests known unto God, has a firm dependence on God’s 
providence for supplies and support. 

And this same peace will keep the mind , » ovpcarcc — the un¬ 
derstanding, judgement, will, and reason —all the higher fa¬ 
culties of the soul which relate to man in his reference to 
God and the eternal world; and this peace will keep the heart 
and mind from all extravagance—from all hurtful imagina 
tions ; —from all foolish, precarious, and uncertain fancies, in 
a continual humble dependence on the eternal mercy of God, 
through Christ Jesus, from the full conviction that He who 
has done all things well, will continue to send forth His mercy 
and His truth, and save to the uttermost all who thus trust in 
Him. 

As the peace which God has promised passeth all under¬ 
standing, it must necessarily exceed my comprehension—and 
if so, all my powers of description. It is known best by its 
existence and government in the soul. It is better felt than 


308 


CHRISTIAN MODERATION. 


expressed ; and it is God alone that can make it known to the 
hearts of my readers. 

In a very few lines, the late Dr. Byrom, of Manchester, has 
given a mass of excellent advice on the subject of this dis¬ 
course, and with them I shall close it. 


With patient mind, thy course of duty run; 

God nothing does, nor suffers to be done, 

But thou wouldst do thyself, couldst thou but see 
The end of all events, as well as He. 


Now, to Him who is able to keep you from falling, and to 
present you faultless before the presence of His glory with 
exceeding joy ;—to the only wise God, our Saviour, be glory 
and majesty, dominion and power, both now and ever, Amen. 


END OF VOL. I. 









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